tihvary  of t:he  theological  ^tminary 

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COMPEND 


UTHERAN  lAlHEOLOaY. 


A  SUMMAKT  OP  CHKISTIAN  DOCTKINE, 


DEEIVED    FROM    THE    'WOED    OF    GOD   AND   THE    SYMBOLICAL   BOOKS 
OF   THE    EVANGELICAL   LUTHERAN    CHURCff 


Dr.  Leonard  Hutter, 

PORMEEIT     PROFESSOE     AT     WITTENBERG. 


TRANSLATED    FROM    THE    ORIGINAL    LATIN, 


Eev.  H.  E.  Jacobs, 


Eev.    G.   F.   Spieker. 


PHILADELPHIA: 

THE    LUTHERAN    BOOK    STOEE, 

807  Vine  Street. 

18  6  8. 


Entered;  according  to  Act  of  Congress,  in  the  year  1868, 

By  Rev.  H.  E.  JACOBS, 

AND  Key.  Q.  F.  SPIEKER, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Eastern  District  of 
Pennsylvania. 


CAXTON  PRESS  OF  BUEKMAN  4  CO. 


PREFACE. 


The  little  work  which  is  hereby  introduced  to  the 
English-speaking  portion  of  our  church,  is  a  classic 
in  Lutheran  Theology.  Its  author,  Dr.  Leonard  Hut- 
ter.  Professor  at  Wittenberg  from  1596  until  his  death 
in  1616,  was  the  most  prominent  theologian  of  his 
age.  As  a  teacher,  the  church  owes  to  him  a  debt  of 
lasting  gratitude  for  the  direction  which  his  instruc- 
tions gave  to  the  mind  of  Dr.  John  Gerhard,  the  most 
eminent  of  Lutheran  theologians.  As  a  devotional 
writer,  he  published  an  "  Epitome  of  the  Bible,"  and 
"Meditations  on  the  Cross  of  Christ."  But  it  was  as 
an  ardent  supporter,  and  zealous  champion  of  our 
faith,  that  he  was  especially  distinguished.  As  such, 
in  his  Concordia  Concors,  he  defended  the  Eorm  of 
Concord  against  the  Concordia  Discors  of  Hospinian ; 
in  his  Calvinista  Aulico-politiciis,  contended  for  Chris- 
tian libertj^,  in  opposition  to  the  edict  of  the  Elector 
John  Sigismund,  which  prohibited  the  teaching  of 
certain  Lutheran  doctrines  within  the  Electorate  of 
Brandenburg ;  and  in  quite  a  number  of  books,  dis- 
sertations, and  tracts,  attacked  and  refuted  Roman- 
ism. His  resemblance  to  Luther  in  vigor  of  mind, 
energy  of  action,  unwearied  industry,  firmness  in 
faith,  and  boldness  in  proclaiming  truth  and  sharply 

(iii  ) 


IV  PREFACE. 

rebuking  error,  gave  to  him  the  title  of  Lutherus  redi- 
vivus. 

This  Compend  must  not  be  confounded  either  with 
the  more  extended  Loci  Theologici,  which  he  after- 
wards issued,  or  with  the  rationalistic  Hutterus  redi- 
vivus  of  Hase.  It  was  originally  prepared  as  a  text- 
book for  the  theological  schools  of  Saxony.  The 
Loci  Communes  of  Melanchthon  had  been  almost 
universally  used.  But  the  controversies  which  pre- 
vious to  the  adoption  of  the  Form  of  Concord  had 
agitated  our  Lutheran  church,  rendered  such  a  work 
necessary  as  would  dwell  more  fully  upon  those  doc- 
trines of  Christian  faith,  concerning  which  some  of 
our  teachers  had  erred.  In  addition  to  this  defect  of 
the  Loci^  another  objection  was  urged  against  it. 
Whilst  the  earlier  editions  so  admirably  presented  the 
pure  doctrine  as  to  gain  Luther's  commendation,  that 
"the  little  book  could  not  be  refuted,  and  it  was 
worthy  not  only  of  immortality,  but  even  of  canon- 
ical authority,"  the  later  issues  contained  many  alter- 
ations and  additions  in  conflict  with  the  faith  of  the 
church.  In  a  letter  to  Carlowitz  in  1548,  Melanchthon 
acknowledges  that  he  had  abandoned  the  position  of 
Luther  in  reference  to  many  articles  of  Christian  doc- 
trine, and  that  especially  in  the  article  concerning  the 
Free  Will,  his  present  views  accorded  more  nearly 
with  those  of  Erasmus.*  These  changes  in  his  doc- 
trinal position  he  introduced  into  his  Loci,  thereby 
greatly  marring  its  excellency  as  a  text-book  for  the 
instruction  of  the  future  teachers  of  the  church. 
Moved  by  these  considerations,  the  Elector  Christian 

*  See  Buddei  Isagoge,  p.  346. 


PREFACE.  V 

II,  of  Saxony,  commissioned  Dr.  Hutter  to  prepare  a 
Compeud  of  Theology,  charging  him  to  use,  to  as 
great  an  extent  as  possible,  the  language  of  the  Book 
of  Concord,  so  that  not  only  the  substance,  but  also 
the  very  form  of  sound  words  might  be  taught  in  the 
schools.  After  completion,  the  work  was  revised,  and 
approved  by  the  theological  faculties  of  Leipsic  and 
Wittenberg,  and  was  then  published  in  1609.  It  was 
received  with  great  favor  throughout  the  entire  church, 
and  for  nearly  a  century  was  almost  universally  used 
in  the  schools  of  our  church  in  Germany.  A  German 
translation  appeared  in  the  year  succeeding  its  publi- 
cation ;  and  in  the  following  year.  Dr.  Hutter  himself 
prepared  another  translation.  We  have  not  before  us 
a  list  of  all  the  editions  which  have  been  published ; 
but  from  such  authorities  as  we  have  at  hand,  we  have 
gathered  information  concerning  twenty-five,  the  latest 
of  which  is  that  of  Twesten,  Berlin,  1855.  A  number 
of  our  theologians  have  made  this  Compend  a  basis 
for  other  works.  Glassius,  the  greatest  of  Lutheran 
philologists  of  his  era,  wrote  a  commentary  upon  it ; 
so  also  did  Christian  Chemnitz,  Be chmann,  and  others. 
Werner  followed  this  work,  when  he  prepared  his 
"System  of  Polemic  Theology."  Seyfart  prepared 
"A  Logical  Anatomy  of  Hutter's  Compend;"  and 
Heunischius,  "An  Analytical  Epitome"  of  the  same. 
Moebius  wrote  quite  an  extensive  volume  in  defence 
of  it ;  and  Meisner  prepared  an  edition  with  the  Latin 
and  German  text  in  parallel  columns.  Hulsemann 
esteemed  the  study  of  this  Compend  as  of  no  less  im- 
portance than  that  of  the  Symbolical  Books  them- 
selves ;  and  to  a  reading  of  it  from  mere  curiosity, 
Freymiiller  ascribed  his  conversion  from  Romanism. 

X* 


V]  PREFACE. 

This  translation  has  been  prepared  in  order  to  pre- 
sent to  our  church  in  this  country  an  exhibition  of 
pure  Lutheran  Theology.  No  work  of  like  character 
has  appeared  in  the  English  language,  except  Got- 
theil's  translation  of  Hunnius^  Epitome  Credendorwni^ 
published  some  twenty  years  ago  in  Germany,  but 
now  out  of  print.  The  Reformed  Church,  appreciat- 
ing her  early  teachers,  has  produced  translations  of 
Calvin's  Institutes,  and  the  systems  of  Pictet  and 
Venema;  but  the  Lutheran  Church,  with  doctrinal 
works  of  far  greater  value,  possesses  them  only  in  a 
language,  which  in  this  country,  is  read  by  compara- 
tively few  of  her  ministers,  and  scarcely  any  of  her 
laity. 

Hutter's  Compend  has  been  selected  from  among 
the  treasures  of  our  Lutheran  dogmatic,  because  in 
many  respects  better  adapted  to  the  present  state  of 
our  church  in  this  country,  than  any  other  work.  Al- 
though it  is  not  a  full  system  of  Theology,  it  cannot 
fail  to  give  all  earnest  searchers  after  truth,  a  more 
thorough  acquaintance  with  the  faith  of  our  church, 
and  a  clearer  conception  of  the  System  of  Theology 
contained  in  our  Symbolical  Books.  More  can  be 
learned  from  it  than  from  a  mere  cursory  reading  of 
the  Confessions  themselves,  inasmuch  as  the  subjects 
are  here  treated  of  in  a  more  connected  and  symmet- 
rical form  than  in  the  Symbols,  which  were  prepared 
at  different  emergencies,  for  different  purposes,  and 
each  of  which  is  in  itself  distinct  and  complete. 

The  translation  has  been  made  from  the  Leipsic 
edition  of  1141,  edited  by  Janus.  The  German  trans- 
lation of  Francke,  Halle,  1837,  has  also  been  freely 
iised,  and  has  supplied  some  additional  notes  from  the 


PREFACE.  VU 

Symlbols,  which  will  be  found  printed  in  finer  type. 
The  credit  for  the  latter  part  of  the  translation,  begin- 
ning with  Article  xiv,  belongs  to  Rev.  G.  F.  Spieker; 
the  responsibility  for  the  remainder  belongs  to  us. 
Praying  that  the  blessing  of  God  may  rest  upon 
this  little  volume,  so  that  it  may  aid  in  diffusing  the 
light  of  truth,  and  dissipating  the  shades  of  error, 
we  hereby  present  it  to  the  Evangelical  Lutheran 
Church  of  America. 


H.  E.  J. 


Gettysburg, 

August  17th,  1868. 


TABLE   OF    CONTENTS. 


ARTICLE  I. 

OF    THE    HOLY   SCRIPTURES. 

PAGB 

Their  source — Their  design — Canonical  books — Apocryphal — 
Perspicuity — Sufficiency — The  only  judge  in  church  controver- 
sies— Writings  of  the  fathers  and  other  theologians — Symbols 
of  the  church — Their  authority — their  use,    .         .         .         13 — 18 

ARTICLE  II. 

OF   GOD. 

Faith  of  the  church  on  this  article — Attributes  of  God — His 
unity — His  triunity — His  personality — The  Father — The  Son — 
The  Holy  Ghost 18—24 

ARTICLE  III. 

OF    CHRIST. 

His  names — His  natures — Union  of  these  natures  in  one  person — 
Effects  of  this  union — Communion  of  the  natures — Communi- 
catio  idiomatum — The  offices  of  Christ — Christ  as  a  priest — 
Christ  as  a  king, 24 — 44 

ARTICLE  IV. 

OF    CREATION. 

Meaning  of  the  word,  create — Material  of  which  the  world  was 
made — Design  of  creation — Its  order,     ....         45 — 47 

(  i^  ) 


X  CONTENTS. 

ARTICLE  V. 

OP    GOOD    AND   BAD    ANGELS. 

PAGE 

Their  origin — Their  original  condition — The  Good  Angels:  Their 
perfection  —  Orders  —  Offices  —  Worship  —  The  Bad  Angels  : 
Their  fall — Guilt — Works  and  desires — Knowledge — Power — 
Hopes  of  Redemption, 47 — 53 

ARTICLE  VL 

OP    THE    IMAGE   OF   GOD   IN   MAN. 

In  what  it  consisted — Its  loss — Its  restoration,  .         .         .         54 — 55 
ARTICLE   VIL 

OP  PROVIDENCE. 

Its  existapce — Grades — Concurrence  in  human  actions,      .         56 — 60 
ARTICLE  VIII. 

OF    SIN. 

Its  cause.  Original  sin  :  Its  existence — Universality — Punish- 
ment— Errors  concerning  original  sin — The  Pelagians — Pa- 
pists— Manicheans — Flaecians — Actual  sin — Mortal — Venial — 
The  sin  against  conscience — Against  the  Son  of  Man — Against 
the  Holy  Ghost.    No  sinless  perfection  attained  in  this  life,     60 — 72 

ARTICLE  IX. 

OP   THE    FREE    WILL. 

The  state  of  the  will  before  the  fall — The  state  since  the  fall —        j. 
The  will  free  in  natural  and  civil  matters — Not  free  in  spiritual 
matters — Powerless  in  conversion — State  of  the  unenlightened 
understanding — Of  the  unrenewed  heart — Ability  to  resist  the 
work  of  the  Spirit 72—82 

ARTICLE  X. 

OP   THE    LAW. 

The  Ceremonial  law — The  Forensic — The  Moral — Origin  of  the 
law — Its  demands — Its  uses — Political — Pedagogical — Didao- 


CONTENTS.  XI 

PAGE 

tic — Its  necessity — Its  effects— Its  observance — Its  fulfilment 
by  Christ, 82—91 

ARTICLE  XI. 

OF    THE    GOSPEL. 

How  it  differs  from  the  Law — In  mode  of  revelation — Subject- 
matter — Form  of  Promise — Object — Effects.  Error  of  the  An- 
tinomians  examined, 91 — 98 

ARTICLE  XII. 

OP  JUSTIFICATION. 

Justification  comprises  two  acts,  one  privative,  the  other  posi- 
tive—  The  causes  of  Justification — The  grace  of  God — Merit  of 
Christ — Faith.     Good  works  not  a  cause,        .         .         .       98 — 109 

ARTICLE  XIII. 

OF   PREDESTINATION. 

Difference  between  it  and  prescience — Its  cause — Grades — Ob- 
ject— Particularity — Means — Limits 110 — 123 

ARTICLE  XIV. 

OP    GOOD    WORKS. 

Their  existence — How  they  are  performed — Their  effects — Their 
necessity — Their  want  of  merit — Their  use,   .         .         .     123 — 132 

ARTICLE  XV. 

OP   REPENTANCE    AND    CONFESSION. 

Subject  of  repentance — Parts  of  true  repentance — Contrition — 
Faith — Its  effects — New  obedience.  Parts  of  the  false  repent- 
ance required  by  Papists — Contrition — Confession — Satisfac- 
tion. The  proper  design  and  use  of  confession  and  private  ab- 
solution  132—139 


XU  CONTENTS. 

ARTICLE  XVI. 

OP    THE    MINISTRT. 

PAOl 

It  is  right  for  men  to  seek  an  entrance  into  the  ministry — The  de- 
sign for  which  this  office  has  been  instituted — By  whom  it  has 
been  instituted — Who  dare  enter  it — The  nature  of  a  call,   140 — 143 

ARTICLE  XVII. 

OP   THE    CHURCH. 

Its  existence — Its  unity  in  respect  to  essence  and  faith — Its  di- 
versity— The  true  church — The  false — The  triumphant — The 
militant — The  visible — The  invisible — The  particular — The  uni- 
versal— Its  members — Holiness — Liability  to  err — Duration — 
Distinguishing  characteristics,        .....     144 — 15.3 

ARTICLE  XVin. 

OP    CHRISTIAN    LIBERTY. 

Its  grades — What  church  rites  should  be  retained — Dangers  aris- 
ing from  ascribing  to  them  merit,  or  considering  them  neces- 
sary— Scripture  testimony  on  this  subject — Duty  of  Christians 
in  regard  to  these  rites,        ......         153 — 163 

ARTICLE  XIX. 

OF    THE    SACRAMENTS. 

Their  author — The  sacraments  of  the  Old  Testament — The  true 
sacraments  of  the  New  Testament — Baptism — The  Lord's  Sup- 
per— The  sacraments  falsely  so-called  of  the  Papists — Absolu- 
tion— Confirmation —  Extreme  unction  — Ordination — Marriage 
— The  use  of  the  sacraments — Not  to  benefit  ex  opere  operato — 
But  to  confer  grace  through  faith,       ....         163 — 170 

ARTICLE  XX. 

OF   BAPTISM. 

Its  necessity — Its  efiTects — Its  subjects — Should  it  be  re-adminis- 
tered— Ceremonies  by  which  it  is  accompanied,     .         .     170 — 177 


CONTENTS.  Xlll 

ARTICLE  XXI. 

OF   THE    lord's    SUPPER. 

PAGE 

The  words  of  institution — Their  meaning  literal,  not  figurative — 
The  two  essential  parts  of  this  sacrament— The  real  presence — 
Not  by  transubstantiation,  nor  by  consubstantiation  ;  but  oral, 
sacramental,  spiritual — The  body  and  blood  of  Christ  received 
by  worthy  and  unworthy  communicants — Both  kinds  neces- 
sary— Abominations  arising  from  the  Romish  error  concerning 
this  article — The  design  of  this  ordinance — Arguments  for  its 
frequent  use, 177—194 

ARTICLE  XXII. 

OF    SACRIFICES    AND    THE    ROMISH    MASS. 

Difference  between  a  sacrifice  and  a  sacrament — Propitiatory  sac- 
rifice of  the  Old  Testament  now  abrogated,  and  of  no  merit 
ex  opere  ojierato — Of  the  New  Testament  only  one  and  that  of 
lasting  efficacy — Eucharistic  sacrifices,  bodily  and  spiritual — 
The  Romish  sacrifice  of  the  mass  impious  and  blasphemous,  195 — 199 

ARTICLE  XXIIL 

OF    OFFENCES. 

Of  two  kinds — Rules  to  be  observed  in  reference  to  them,       199 — 201 
ARTICLE  XXIV. 

OF    THE    CROSS    AND    ITS    COMFORTS. 

The  design  of  afflictions — The  manner  in  which  they  are  to  be 
borne — Grounds  of  comfort,   ......     201 — 204 

ARTICLE  XXV. 

OF  PRAYER. 

Its  necessity — Design  and  effects — Requisites — Objects  for  which 
we  should  pray — Thanksgiving  to  accompany  prayer — God 
alone  to  be  addressed, 204 — 209 


XIV  CONTENTS. 

ARTICLE  XXVI. 

OP    MONASTIC    VOWS. 

PAGE 

What  monasteries  oviginally  were — What  they  are  now — The 
three  vows — Their  opposition  to  God's  commands — It  is  not 
wrong  to  violate  them,    .....  .         .     209 — 215 

ARTICLE  XXVIL 

OF   THE    CIVIL    MAGISTRATE. 

Hfs  chief  duties — Christians  permitted  to  exercise  the  functions 
of  this  office — The  Gospel  does  not  abolish  civil  governments — 
Permits  judgment,  punishment,  the  waging  of  wars,  civil  con- 
tracts, possession  of  property,  judicial  oaths,  marriage — Nature 
of  the  obedience  due  to  civil  authorities,        .         .         .     215 — 220 

ARTICLE  XXVIII. 

OF    MARRIAGE. 

Its  author — In  what  it  consists — Who  dare  marry — Purity  of 
marriage — The  ministry  allowed  to  marry,     .         .         .     220 — 225 

ARTICLE  XXIX. 

OF   DEATH. 

Its  cause — Its  subjectS'T-Comfort  in  death — Immortality  of  the 
soul — Condition  of  disembodied  spirits,  .         .         .     225—228 

ARTICLE  XXX.  * 

OF   THE    END   OF    THE    WORLD. 

Its  certainty — When  and  how  it  will  occur,        ,         ,         .     228 — 229 
ARTICLE  XXXI. 

OF  THE  RESURRECTION  OF  THE  DEAD. 

Who  will  arise  from  the  dead — The  change  of  the  living — The 
nature  of  the  risen  foodies,      ......     230 — 232 


CONTENTS.  XV 

ARTICLE  XXXII. 

OP    THE    LAST    JUDGMENT. 

PAOa 

Its  certainty — Its  subjects — Its  form — The  rule  according  to 
which  sentence  will  be  pronounced — The  sentence  —  The 
judge, 232—235 

ARTICLE  XXXIII. 

OP    HELL. 

Its  locality — Punishments — Eternity — The  Romish  error  in  re- 
gard to  different  classes  of  the  condemned — Christ's  descent 
to  hell, 235—239 

ARTICLE  XXXIV. 

OF    ETERNAL    LIFE. 

Its  existence — In  what  it  consists,      .....     239 — 242 


LUTHEMN  THEOLOGY. 


AKTICLE  I. 


OF  THE   HOLY  SCRIPTURES. 


1.  What  are  the  Holy  Scriptures  ? 

The  Word  of  God,  treating  of  his  being  and 
"will,  committed  to  writing  by  prophets  and  apos- 
tles, who  were  moved  thereto  by  the  Holy  Ghost. 
Generically  speaking,  all  the  books  of  the  Bible 
are  denoted  by  the  name  Holy  Scriptures;  but 
specifically,  this  title  belongs  only  to  such  books 
as  are  canonical;  and  hence  the  term  canonical 
has  been  applied  to  Scripture  itself.  {Chemnitz 
Exam.  Condi.  Trid.) 

2.  But  do  not  all  the  books  of  the  Bible  possess  one 
and  the  same  authority  ? 

No.  For  some  are  canonical,  and  others  apoc- 
ryphal. The  authority  of  the  former  is  fixed  and 
acknowledged:  but  the  latter,  although  read  by 
the  church  for  the  edification  of  the  people, 
should  not  be  used  to  establish  the  authority  of 
any  doctrine.  {Jerome,  quoted  by  Chemnitz.) 

3.  Why  are  they  called  canonical? 

They  derive  their  name  from  xavm  {i.  e.,  rule 
^;  (  13  ) 


14  LUTHERAN    THEOLOGY. 

or  level),  since  as  a  perfect  rule  or  most  exact 
balance  we  are  to  use  them  to  ascertain  the 
correctness  and  true  value  of  all  other  writings, 
whether  of  believers  or  unbelievers;  but  the  Scrip- 
tures themselves  we  dare  not  judge  by  any  other 
standard.  {Chrysosiom,  Homily  xiii,  on  2d  Corin- 
thians.) 

The  term  canonical  is  derived  from  Scripture 
itself. 

Ps.  19  :  4.  Their  li?ie  is  gone  out  through  all  the  earth. 

Rom.  10  :  18.  Their  sound  went  into  all  the  earth. 

Gal.  6  :  16.  And  as  many  as  walk  according  to  this  rule,  peace  be  on 
them  and  mercy. 

Phil.  3  :  16.  Whereunto  we  have  already  attained,  let  us  walk  by 
the  same  rule,  let  us  mind  the  same  thing.    {Chenmitz.) 

4.  But  ivhence  have  the  canonical  Scriptures  this 
authority  ? 

That  the  canonical  Scriptures  are  what  they 
are,  i.  e.,  heavenly  truth,  arises  from  no  other 
source  than  from  God  their  author. 

2  Tim.  3  :  16.  All  Scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness. 

2  Pet.  1  :  21.  For  the  prophecy  came  not  in  old  time  by  the  will  of 
man ;  but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost. 

But  God  himself  likewise  wished  that  the  ca- 
nonical authority  of  the  Scriptures  should  be  de- 
clared by  the  church,  not  indeed  by  every  portion 
of  it,  but  that  only  which  existed  at  the  time  in 
which  the  canonical  writers  lived;  so  that  the 
church  sustains  to  Scripture  the  place  not  of  a 
judge,  but  only  of  a  witness.  {0/iemmt?.) 


OF     THE     HOLY     SCRIPTURES.  15 

5.  What  are  the  apocryphal  books  ? 

Those  whose  origin  is  obscure,  and  concerning 
whose  authority  we  have  no  testimony  from  those 
persons  by  whom  we  have  been  led  to  receive 
the  canonical  Scriptures.  (^Augustine.) 

6.  Are  the  Holy  Scriptures  susceptible  of  any  other 
divisions  ? 

They  are.  For  in  respect  to  different  times, 
and  the  different  states  of  the  church,  they  are 
divided  into  the  Old  and  New  Testament ;  and  in 
respect  to  their  subject-matter,  into  the  law^  the 
prophets,  and  the  gospel. 

7.  Are  the  Holy  Scriptures  clear  and  plain 
Exceedingly  so,  especially  in  all  those  passages 

which  treat  of  faith,  our  justification  before  God, 
and  eternal  salvation. 

Ps.  119  :  105.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto 
my  path. 

2  Pet.  1  :  19.  We  have  also  a  more  sure  word  of  prophecy  ;  where- 
unto  ye  do  well  that  ye  take  heed  as  unto  a  light  that  shineth  in  a 
dark  place,  until  the  day  dawn,  and  the  day  star  arise  in  your  heart. 

8.  Are  the  Holy  Scriptures  full  and  sufficient  to  in- 
struct us  in  faith  and  life  ? 

Yes.  2  Tim.  3  :  16, 17.  All  Scripture  given  by 
inspiration  of  God  is  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  right- 
eousness, that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  unto  all  good  works. 

The  preceding  verse  also  says :  The  Holy  Scrip- 
tures are  able  to  make  thee  wise  unto  salvation  by 
faith  which  is  in  Christ  Jesus. 


16  LUTHERAN    THEOLOGY. 

9.  Are  the  canonical  Scriptures  also  a  rule  and 
judge  of  church  controversies  ? 

The  only  rule  and  standard  according  to  which 
all  doctrines  and  teachers  alike  must  be  valued 
and  judged,  are  the  prophetic  and  apostolic  Scrip- 
tures of  the  Old  and  New  Testaments,  as  it  is 
written : 

Ps.  119  :  105.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto 
my  path. 

Gal.  1  :  8.  Though  an  angel  from  heaven  preach  any  other  gospel 
unto  you  than  that  which  we  have  preached  unto  you,  let  him  be 
accursed.    (Form  of  Concord,  Epitome,  Intr.  1.) 

"With  our  whole  heart  we  receive  and  embrace  the  prophetic  and 
apostolic  writings  of  the  Old  and  New  Testaments,  as  the  clear  and 
pure  fountains  of  Israel,  and  believe  that  these  holy  writings  alone 
are  the  sole  and  infallible  rule,  by  which  all  tenets  must  be  tried, 
and  according  to  which  we  should  judge  all  doctrines  and  all  teach- 
ers.   (Form,  of  Concord,  Sol.  Dec,  hUr.  3.) 

10.  Is  the  authority  of  the  fathers  and  of  the  later 
theologians  equal  to  that  of  the  Scriptures  f 

Other  writings  of  ancient  and  modern  teachers, 
whatever  their  reputation  may  be,  are  to  be  con- 
sidered as  m  710  manner  of  equal  authority  with  the 
Holy  Scriptures,  but  are  to  be  subordinated  to  them, 
and  should  not  be  received  otherwise  than  as  wit- 
nesses respecting  the  manner  in  which,  since  their 
times,  the  pure  doctrine  of  the  prophets  and  apos- 
tles, has  been  preserved  in  certain  parts  of  the 
world.  [Form  of  Concord,  Epitome,  Jntr.  2.) 

11.  What  are  the  oecumenical  or  catholic  symbols? 
They  are  brief  and  most  excellent  confessions 

of  the  Christian  faith,  firmly  established  upon  the 
word  of  God,  opposing  both  such  heresies  as  had 


OF    THE    HOLY     SCRIPTURES.  17 

arisen  during  the  age  of  the  Apostles,  and  others 
which  arose  after  their  times.  [Form  of  Concord, 
Sol.  Dec,  Intr.  8.) 

12.  How  many  symbols  are  there  which  belong  to 
this  class  ? 

Three.  The  Apostle's,  the  Mcene,  and  the 
Athauasian. 

-13.  Do  our  churches  recognize  any  other  symbolical 
books  ? 

They  do.  But  likewise  only  as  testimonies  con- 
cerning the  doctrine  of  their  times :  yet  in  an  in- 
ferior grade,  because  approved  with  less  agree- 
ment. 

14.  What  are  the  symbolical  books  of  our  churches  ? 
I.  The  Unaltered  Augsburg  Confession  which 

in  the  year  1530  was  presented  to  the  Emperor 
Charles  V.  at  Augsburg.  II.  The  Apology  of  the 
Augsburg  Confession.  III.  The  Smalcald  Arti- 
cles. IV.  The  two  Catechisms  of  Luther.  V.  The 
Form  of  Concord. 

15.  Have  all  these  symbols  which  you  have  men- 
tioned equal  authority  ? 

No.  For  those  which  have  been  approved  by 
the  unanimous  consent  of  the  whole  church  (to 
which  class  belong  the  three  oecumenical  sym- 
bols) have  far  greater  authority  than  those  which 
have  been  received  only  by  particular  churches  : 
although  they  all  agree  in  this,  that  they  are  to 
be  distinguished  from  the  Holy  Scriptures  by  a 
great  degree  of  difference. 

2* 


18  LUTHERAN     THEOLOGY. 

16.  How  does  the  authority  of  the  symbolical  books 
differ  from  that  of  the  ivord  of  God? 

The  Holy  Scriptures  are  reco^iized  as  the  sole 
judge,  rule,  and  standard,  to  which  as  to  the  only 
touchstone  all  doctrines  must  he  brought,  and  ac- 
cording to  whfch  they  must  be  judged  whetlier 
they  be  good  or  evil,  true  or  false.  But  the  sym- 
bols, and  other  writings,  have  not  the  authority 
of  a  judge :  this  office  belongs  alone  to  the  Holy 
Scriptures.  [Form  of  Concord,  JSpitome,  Inir.  7.) 

17.  What  then  is  the  design  and  use  of  symbolical 
books ? 

To  serve  only  as  a  testimony  and  explanation 
of  our  faith,  exhibiting  the  manner  in  which,  at 
certain  times,  the  Holy  Scriptures  were  under- 
stood and  explained,  and  setting  forth  the  grounds 
upon  which  doctrines  ^conflicting  with  the  Holy 
Scriptures  have  been  refuted.  [Form  of  Concord, 
Epitome,  Inir.  8.) 


AKTICLE  II. 

OF   THE   TRIUNE   GOD. 


1.  What  is  the  catholic  faith  concerning  Godf 
This  is  the  catholic  faith  :  that  we  worship  the 
one  God  in  Trinity,  and  the  Trinity  in  Unity, 
neither  confounding  the  persons,  nor  dividing  the 
essence.  For  there  is  one  person  of  the  Father, 
another  of  the  Sou,  and   another   of  the   Holy 


OF     THE     TRIUNE    GOD.  19 

Ghost.  But  the  Godhead  of  the  Father,  Son  and 
Holy  Ghost  is  one,  their  glory  equal,  and  their 
Majesty  co-eternal.  [Ailianasian  Creed.) 

2.  Wh.at  therefore  is  God? 

God  is  a  Being,  spiritual,  intelligent,  eternal, 
true,  good,  pure,  just,  merciful,  free,  of  infinite 
power  and  wisdom;  the  Father  eternal,  who  from 
eternity  has  begotten  the  Son,  his  own  image; 
and  the  Son,  the  co-eternal  image  of  the  Father; 
and  the  Holi/  Ghost,  proceeding  from  the  Father 
and  the  Sou.  For  the  infallible  word  of  divine 
testimony  has  thus  revealed  the  Godhead,  that 
the  Father  eternal  with  the  Son  and  Holy  Ghost 
has  created  and  preserves  heaven  and  earth,  and 
all  creatures,  and  in  their  preservation  is  present 
to  all;  that  through  the  Son  he  has  collected  for 
himself  from  among  men  A  church;  and  that  he 
is  also  the  Judge  of  the  just  and  unjust.  {31e- 
lancthon,  Loci.) 

3.  Prove  that  there  is  bid  one  God  ? 

Deut.  6  :  4.  Hear,  0  Israel ;  the  Lord  our  God  is  one  Lord. 

Isa.  44  :  6.  I  am  the  first,  and  I  am  the  last ;  and  besides  me  there 
is  no  God. 

Isa.  44  :  8.  Is  there  a  God  besides  me  ? 

Mark  12  :  29.  And  Jesus  answered  him.  The  first  of  all  the  com- 
mandments is,  Hear,  0  Israel,  the  Lord  our  God  is  one  Lord. 

1  Cor.  8  :  4,  6.  We  know  that  an  idol  is  nothing  in  the  world,  and 
that  there  is  none  other  God,  but  one.  .  .  .  But  to  us  there  is 
but  one  God  the  Father,  of  whom  are  all  things,  and  we  in  him  ;  and 
one  Lord  Jesus  Christ,  by  whom  are  all  things  and  we  by  him. 

4.  But  are  there  7ioi  three  Gods,  if  the  Father  is 
God,  and  the  Son  is  God,  and  the  Holy  Ghost  is 
God? 


20  LUTHERAN    THEOLOGY. 

The  Father  indeed  is  God,  and  the  Son  is  God, 
and  the  Holy  Ghost  is  God,  when  the  word  god 
is  used  with  regard  to  person  ;  and  yet  there  are 
not  three  gods,  hut  only  one  God,  when  the  word 
god  is  used  with  regard  to  essence.  So,  likewise, 
the  Father  is  Lord,  the  Son  is  Lord,  and  the  Holy 
Ghost  is  Lord ;  and  yet  there  are  not  three  Lords, 
but  only  one  Lord.  For  just  as  the  Christian 
truth  compels  us  to  acknowledge  each  person 
taken  by  itself  as  God  and  Lord;  so  also  the 
catholic  religion  forbids  us  saying  that  there  are 
three  Gods  or  three  Lords.  {Athanasian  Creed.) 

5.  How  many  persons  are  there  in  the  Godhead  ? 

Three.  The  Father,  made  of  no  one,  uncreated 
and  unbcgotteu ;  the  Son  of  the  Father,  alone,  not 
made,  nor  created,  but  from  eternity  begotten ; 
the  Holy  Ghost,  from-  the  Father  and  the  Son, 
not  made,  nor  created,  nor  begotten,  but  pro- 
ceeding; and  these  three  persons  are  co-eternal, 
and  the  same  in  essence  and  power.  [Athanasian 
Creed,  Smalcald  Articles.) 

There  is  therefore  one  Father,  and  not  three  Fathers  ;  one  Son,  and  . 
not  three  Sons ;  one  Holy  Ghost,  and  not  three  Holy  Ghosts.     And 
in  this  Trinity  nothing  is  before  or  after,  nothing  is  greater  or  less. 
But  all  three  persons  are  co-equal  and  co-eternal  with  one  another. 
{Atha7iasian  Creed.) 

The  churches  among  us,  with  great  agreement,  teach  that  the 
decree  of  the  Council  of  Nice',  concerning  the  unity  of  the  divine 
essence,  and  the  three  persons,  is  true,  and,  without  doubt,  to  be 
believed  ;  namely,  that  there  is  one  divine  essence  which  both  is 
called,  and  is  God,  eternal,  incorporeal,  indivisible,  of  immense 
power,  wisdom,  and  goodness,  the  Creator  and  Preserver  of  all  things, 
visible  and  invisible  ;  and  yet  there  are  three  persons  of  the  same 
essence  and  power,  who  are  also  co-eternal,  the  Father,  Son,  and 
Holy  Ghost.    (Avgshurg  Covfessio?i,  Art.  1.) 


OF    THE     TRIUNE    GOD.  21 

The  Father,  Son,  and  Holy  Ghost,  three  distinct  persons  in  one 
divine  essence  and  nature,  are  one  God  who  created  heaven  and 
earth.  The  Father  is  of  no  one,  the  Son  is  begotten  of  the  Father, 
the  Holy  Ghost  proceeds  from  the  Father  and  the  Son.  (Smaicald 
Articles,  Part  1.) 

6.  Prove  from  the  Scriptures  the  doctrine  of  the 
Trinity  ? 

Ps.  33  :  6.  By  the  word  of  the  Lord  were  the  heavens  made,  and 
all  the  hosts  of  them  by  the  breath  of  his  mouth. 

Matt.  28  :  19.  Go  ye,  therefore,  make  disciples  of  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost. 

1  John  5  :  7.  There  are  three  that  bear  record  in  heaven  :  the 
Father,  the  Word,  and  the  Holy  Ghost;  and  these  three  are  one. 

7.  What  is  God  the  Father  ? 

The  Father  is  the  first  person  of  the  Godhead; 
not  begotten,  nor  proceeding;  but  who  from  eter- 
nity has  begotten  the  Son,  his  own  image ;  who, 
together  with  the  Son  and  Holy  Ghost,  creates, 
sustains,  preserves  and  governs  all  things  visible 
and  invisible,  angels  and  men ;  who  has  sent  his 
Son  as  the  Redeemer  of  the  world,  and  the  Holy 
Ghost  as  the  Sanctifier.  {Chemnitz,  Loci.) 

8.  What  is  God  the  Son  ? 

The  Son  is  the  second  person  of  the  Godhead, 
not  created,  but  from  eternity  begotten  by  the 
Father,  his  image,  and  the  brightness  of  his 
glory,  through  whom,  in  the  Holy  Ghost,  the 
Father  has  created,  and  sustains,  preserves  and 
governs  all  things,  visible  and  invisible,  heaven 
and  earth,  angels  and  men ;  who  was  sent  by  the 
Father  into  the  world,  in  order  that  by  means  of 
his  assumed  human  nature  he  might  accomplish 
the  work  of  redemption.  [Chemnitz,  ih.) 


22  LUTHERAN    THEOLOGY. 

9.  What  is  God  the  Holy  Ghost  ? 

The  Holy  Ghost  is  the  third  person  of  the  God- 
head, not  made,  nor  created,  nor  begotten,  but 
eternally  proceeding  from  the  Father  and  the 
Son,  in  whom  the  Father  through  the  Son  has 
created,  and  since  their  creation  sustains,  pre- 
serves and  governs  all  things,  visible  and  invisi- 
ble, angels  and  men ;  through  the  Son,  sent  by 
the  Father  in  a  visible  form  upon  the  Apostles ; 
and  at  the  present  day  sent  invisibly  by  the 
Father  through  the  Son  into  the  hearts  of  be- 
lievers, in  order  to  sanctify  them  by  means  of 
the  word  and  sacraments.  {Chemnitz,  ib.) 

10.  What  do  the  words  person  and  essence,  as 
used,  in  this  article,  signify  ? 

The  word  •person  signifies  that  which  is  not  a 
part  or  quality  of  another;  but  what  subsists  of 
itself.  Or,  a  person  is  a  living,  indivisible,  intel- 
ligent, incommunicable  being,  not  sustained  by 
another.  Essence,  however,  denotes  that  which 
truly  exists,  even  though  it  be  communicated. 
[Melancthon,  Examen.) 

They  use  the  word  person  in  the  sense  in  which  the  church  writers 
on  this  subject  have  used  it  to  denote  not  a  part  or  quality  in  another, 
but  what  subsists  of  itself.    (Augsburg  Cotifessiou,  Art.  I.) 

11.  As  the  divine  nature  of  the  Father  has  never 
hec7i  doubted,  and  the  next  article  will  treat  of  the  divine 
nature  of  the  Son,  please  here  to  prove  that  the  Holy 
Ghost  is  true  God  ? 

This  can  be  abundantly  shown  from  the  Holy 
Scriptures.      For,  in   the  first  place,  the   great 


OF    THE    TRIUNE    GOD.  23 

name  Jehovah,  which  belongs  as  to  his  essence 
to  the  one  and  only  God,  is  ascribed  to  the  Holy- 
Ghost  ;  as  he  is  that  Jehovah  who  spoke  through 
prophets  and  apostles. 

Num.  12  :  6.  Hear  now  my  words :  If  there  be  a  prophet  among 
you,  I  the  Lord  will  make  myself  known  unto  him  in  a  vision,  and 
will  speak  unto  him  in  a  dream. 

Acts  1  :  16.  This  Scripture  must  needs  have  been  fulfilled  which 
the  Holy  Ghost,  by  the  mouth  of  David,  spake. 

Heb.  3  :  7.  Wherefore,  as  the  Holy  Ghost  saith,  To-day,  if  ye  will 
hear  his  voice,  harden  not  your  hearts. 

2  Pet.  1  :  21.  For  the  prophecy  came  not  in  old  time  by  the  will  of 
man ;  but  holy  men  of  God  spake  as  they  were  moved  by  the  Holy 
Ghost. 

Secondly.  The  Holy  Ghost  is  expressly  called 
God  in  Acts  5  :  3,  4,  where  Peter  thus  addresses 
Ananiaa:  "Why  hath  Satan  filled  thine  heart  to 
lie  to  the  Holy  Ghost  ?  Thou  hast  not  lied  unto 
men,  but  unto  God."  So  also  St.  Paul  in  1  Cor. 
3  :  16,  says:  "Know  ye  not  that  ye  are  the  temple 
of  God,  and  that  the  Spirit  of  God  dwelleth  in 
you?" 

Thirdly.  Those  essential  attributes  and  proper- 
ties which  belong  only  to  God,  are  ascribed  to  the 
Holy  Ghost.     These  are : 

1.  Eternity.  Heb.  9  :  14.  How  much  more  shall  the  blood  of  Christ, 
who  through  the  eteriial  Spirit  offered  himself  .  .    .  .  ? 

2.  Omniscience.  John  14  :  26.  But  the  Comforter,  which  is  the 
Holy  Ghost,  whom  the  Father  will  send  in  my  name,  he  shall  teach 
you  all  things,  and  bring  all  things  to  your  remembrance,  whatso- 
ever I  have  said  unto  you.  1  Cor.  2  :  10.  For  the  Spirit  searcheth  all 
things,  yea,  the  deep  things  of  God.  1  Cor.  2  :  11.  The  things  of  God 
knoweth  no  one,  but  the  Spirit  of  God. 

3.  Omnipotence.  1  Cor.  12  :  4.-6.  There  are  diversities  of  gifts,  but 
the  same  Spirit ;  and  there  are  differences  of  administration,  but  the 


24  LUTHERAN    THEOLOGY 

same  Lord  ;  and  there  are  diversities  of  operations,  but  it  is  the  same 
God  which  worketh  all  in  all. 
4.  Infinity.  Ps.  139  :  7.  Whither  shall  I  go  from  thy  Spirit?     » 
6.    Truth.  1  John  5:6.  It  is  the  Spirit  that  beareth  witness,  be- 
cause the  Spirit  is  truth. 

6.  Wois/np.  For  the  holy  angels,  in  most  exalted  strains,  worship 
also  the  Spirit,  crying  unto  one  another.  Holy,  holy,  holy,  is  the  Lord 
of  hosts.  Rev.  4:8;  Isa.  6:3. 

7.  Creation  and  Preservation.  Ps.  33  :  6.  By  the  word  of  the  Lord 
were  the  heavens  made,  and  all  the  host  of  them  by  the  breath  of  his 
mouth. 

8.  Finally,  Quickening,  "Regeneration,  Sanctification,  and  other 
works  which  belong  to  a  divine  nature.  John  3:6.  Except  a  man 
be  born  of  water,  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God.  Matt.  12  :  28.  If  I  cast  out  devils  by  the  Spirit  of  God,  then 
the  kingdom  of  God  is  come  unto  you.  1  Cor.  3  :  16.  Quoted  above. 
{Hunnius  on  the  Holy  Trinity.) 


ARTICLE  III. 


CONCERNINa   CHRIST. 


1.  What  is  Christ  ? 

Christ  is  the  second  person  of  the  Godhead, 
the  Son  of  God ;  God  of  the  essence  of  the  Father, 
begotten  before  the  worlds  ;  and  Man  of  the  sub- 
stance of  his  mother  born  into  the  world.  (Atha- 
nasian  Creed.) 

2.  Why  is  Christ  called  Jesus  or  Saviour  ? 

The  answer  is  given  bj  the  angel  in  Matt.  1 : 
21 :  "  Thou  shalt  call  his  name  Jesus ;  for  he 
shall  save  his  people  from  their  sins." 


CONCERNINa    CHRIST.  25 

3.  Why  is  he  called  Christ  ? 

Because  according  to  his  human  nature,  he  was 
anointed  with  infinite  fulness  of  the  Holy  Ghost. 

Ps.  45  :  7.  Thy  God  hath  anointed  thee  with  the  oil  of  gladness 
above  thy  fellows.     This  passage,  Heb.  1  :  9,  applies  to  Christ. 

Upon  Christ  our  Lord,  according  to  his  human  nature  (since  accord- 
ing to  his  divine  nature,  he  is  of  one  essence  with  the  Holy  Ghost), 
there  rests  "the  Spirit  of  wisdom  and  understanding,  the  Spirit  of 
counsel  and  might,  the  Spirit  of  knowledge  and  of  the  fear  of  the 
Lord"  (Col.  2:3;  Isa.  11  :  2;  61  :  1)  :  and  that,  too,  not  in  the 
same  manner  as  in  other  holy  men,  whose  knowledge  and  power  de- 
pend upon  the  working  in  them  of  created  gifts  by  the  agency  of  the 
Holy  Ghost,  For,  since  Christ,  according  to  his  divine  nature,  is  the 
second  person  of  the  Holy  Trinity,  and  from  him,  not  less  than  from 
the  Father,  the  Holy  Ghost  proceeds  (for  the  Spirit  belongs  to  both 
Father  and  Son,  and  so  remains  to  all  eternity,  nor  is  ever  separated 
from  the  Son),  through  the  personal  union  the  whole  fulness  of  the 
Spirit  has  been  communicated  to  Christ,  according  to  his  flesh,  which 
was  personally  united  with  the  Son  of  God.  This  freely  asserts  all  its 
power  in,  with  and  through  the  human  nature  of  Christ,  not  in  such 
a  manner  that  Christ,  according"  to  his  human  nature,  knows  only 
some  things,  while  he  is  ignorant  of  others,  and  can  accomplish  some 
things  while  he  cannot  accomplish  others ;  but,  according  to  his  as- 
sumed human  nature,  both  his  knowledge  and  power  extend  to  all 
things.  For  the  Father  has  without  measure  poured  upon  the  Son 
the  Spirit  of  wisdom  and  strength,  so  that  through  the  personal  union 
he,  as  man,  has  really  and  truly  received  all  knowledge  and  power. 
On  this  account  all  the  treasures  of  knowledge  are  hidden  in  Christ; 
in  this  manner  all  power  in  heaven  and  earth  has  been  given  to  him, 
and  thus  he  sits  at  the  right  hand  of  the  majesty  and  power  of  God. 
{Form  of  Concord,  Sol.  Dec,  Art.  viii,  72.) 

4.  Are  there  then  two  natures  in  Christ  ? 

Yes.  For  since  the  Son  of  God  in  the  fulness 
of  time  has  become  man,  there  are  in  this  one  and 
undivided  person  of  Christ,  two  distinct  natures : 
the  divine,  which  is  from  eternity ;  and  the  human, 
which  in  time  was  assumed  in  the  unity  of  the 
person  of  the  Son  of  God.     And  these  two  natures 

3 


26  LUTHERAN    THEOLOGY. 

in  tlie  person  of  Christ  are  never  eitlier  separated 
or  commingled  with  each  other,  neither  are  they 
mutually  interchanged,  but  each  nature  in  the  per- 
son of  Christ  retains  its  own  essence  and  proper- 
ties to  all  eternity.  [Form  of  Concord^  Sol.  Dec, 
Art.  viii,  9.) 

5.  How  do  you  prove  thai  Christ  is  true  God  ? 
First.  Scripture  calls  him  Jehovah,  which  is  the 

essential  name  of  God. 

Jer.  23  :  6.  And  this  is  his  name  whereby  he  shall  be  called,  the 
Lord  oub  righteousness. 

Secondly.  He  is  expressly  called  God. 

John  20  :  28.  And  Thomas  answered  and  said  unto  him,  My  Lord 
and  my  God. 

Eom.  9  :  5.  Whose  are  the  fathers,  and  of  whom,  as  concerning  the 
flesh  Christ  came,  who  is  over  all,  God  blessed  forever. 

Thirdly.  'Not  only  religious  worship,  but  also  such 
works  are  ascribed  to  Christ,  as  can  be  referred  in 
no  manner  to  a  creature,  but  only  to  God. 

Ps.  97  :  7.    "  Worship  him  all  ye  gods"  (i.  e.,  angels). 

Heb.  1  :  16,  tells  us  that  this  passage  refers  to  Christ.  "  When  he 
bringeth  the  first-begotten  into  the  world,  he  saith.  And  let  all  the 
angels  of  God  worship  him." 

John  1  :  1,  2,  3.  In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  The  same  was  in  the  beginning 
with  God.  All  things  were  made  by  him,  and  without  him  was  not 
anything  made,  that  was  made.    (Hionnuis.) 

6.  Did  the  Son  of  God  assume  a  true  human  na- 
ture, of  the  same  substance  as  ours  ? 

In  every  respect,  except  that  it  was  without  sin. 
Hence  our  churches  utterly  reject  and  condemn 
the  figment  of  Marcion,  which  teaches  that  Christ 


CONCEKNING    CHRIST.  27 

did  not  possess  a  true  human  nature  consisting 
of  soul  and  body.  [Form  of  Concord,  Epitome,  viii.) 

John  1  :  14.  The  word  was  made  flesh. 

Gal.  4  :  4.   God  sent  forth  his  Son  made  of  a  woman. 

Heb.  2  :  14.  Forasmuch  then  as  the  children  are  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the  same.  V.  16.  He 
took  not  on  him  the  nature  of  angels  ;  but  he  took  on  him  the  seed  of 
Abraham. 

John  10  :  18.  No  man  taketh  my  life  (t.  e.,  soul)  from  me,  but  I 
lay  it  down  of  myself. 

Matt.  26  :  38.  My  soid  is  exceeding  sorrowful,  even  unto  death. 

Luke  23  :  46  ;  Matt.  27  :  50.  Father,  into  thy  hands  I  commend  my 
spirit :  and  having  said  this  he  gave  up  the  ghost. 

Athanasian  Creed.  Perfect  God  and  perfect  man,  consisting  of  a 
reasonable  soul,  and  human  flesh. 

7.  How  did  the  Son  of  God  assume  our  nature  ? 
By  being  conceived  by  the  Holy  Ghost,  without 

the  interposition  of  man,  and  being  born  of  Mary, 
a  virgin,  ever  pure  and  holy.  [Smalcald  Articles, 
Part  i,  Art.  4.) 

8.  If  there  are  two  entire  natures  in  Christ,  does  he 
not  therefore  possess  two  i^^^sons,  and  do  you  not  thus 
admit  that  there  are  two  Chrisis  ? 

By  no  means.  For  since  the  incarnation,  each 
nature  in  Christ,  does  not  in  any  manner  subsist 
by  itself,  so  that  either  is  separate,  or  constitutes 
of  itself  a  separate  person ;  but  these  natures  are 
so  united,  as  to  constitute  one  person  only,  in 
which  both  the  divine  and  the  human  natures  are 
united  and  subsist  together ;  so  that  since  the  in- 
carnation, not  only  the  divine,  but  also  the  as- 
sumed human  nature,  belong  to  the  entire  person 
of  Christ;  and  just  as  the  person  of  the  incarnate 
Son  of  God  cannot  be  entire  without  his  divinity, 


28  LUTHERAN    THEOLOGY. 

SO  also  it  cannot  be  entire  without  his  humanity. 
For  just  as  a  rational  soul  and  a  body  are  one 
man,  so  also  God  and  man'are  one  Christ.  (Form 
of  Concord, Sol  Dec.,vm,ll.    Athanasian  Creed.) 

9.  How  are  the  two  natures  in  Christ  united? 

This  union  is  not  such  a  connection  or  combi- 
nation that  one  nature  cannot  personally  (^.  e., 
through  the  personal  union)  possess  a  property 
belonging  to  the  other,  as  when  two  pieces  of 
wood  are  glued  together,  in  which  case  neither 
piece  imparts  or  receives  anything.  This  was  the 
error  of  Nestorius  and  Paul  of  Samosata,  who 
taught  that  the  two  natures  communicate  nothing 
the  one  to  the  other.  By  this  false  dogma  the 
natures  are  regarded  as  separate,  and  thus  two 
Christs  are  constituted,  one  of  whom  is  the  Christ, 
but  the  other  God  the  Word  dwelling  in  Christ. 
{Form  of  Concord,  epitome  and  Sol.  Dec,  Art.  viii.) 

10.  What  then  is  the  personal  union  ? 

It  is  a  most  intimate  communion,  by  which 
Christ's  divine  and  human  natures  are  so  united 
as  to  have  a  real  participation  with  one  another ; 
from  which  union  and  communion  proceeds  all 
that  is  said  and  believed  concerning  God  as  man, 
and  concerning  the  man  Christ  as  God.  [Form  of 
Concord,  Epitome,  and  Sol.  Dec,  Art.  viii.) 

That  is  a  most  intimate  communion  which  God  has  with  assumed 
humanity  ;  and  from  the  personal  union,  and  this  most  intimate  and 
unspeakable  communion  which  results  therefrom,  all  that  follows 
which  is  believed  and  declared  concerning  God  as  man,  and  concern- 
ing the  man  Christ  as  God.  The  ancient  teachers  of  the  church  used 
to  illustrate  this  union  and  communion  of  the  natures  by  the  simili- 


CONCERNING    CHRIST.  29 

tude  of  iron  glowing  with  heat,  and  likewise  by  the  union  of  the  body 
and  soul  in  man.    (Form  of  Concord,  Epitome,  Art.  viii,  9.) 

Against  this  condemnable  heresy,  the  catholic  church  of  Christ  has, 
with  great  simplicity,  believed  and  maintained,  that  the  human  and 
divine  natures  in  the  person  of  Christ,  arc  so  united  that  there  is  a 
true  communion  between  them.  Yet  these  two  natures  meet  and  par- 
ticipate with  one  another  not  only  in  one  essence,  but  also,  as  Dr. 
Luther  says,  in  one  person.  On  account  of  this  personal  union  and 
communion,  the  ancient  orthodox  teachers  of  the  church  very  fre- 
quently, not  only  after,  but  even  before  the  Council  of  Chalcedon, 
employed  the  word  mingling,  yet  in  a  correct  sense  and  with  a  proper 
distinction.  In  confirmation  of  which  many  passages  might  be  ad- 
duced from  the  church  fathers,  which  can  be  found  here  and  there  in 
the  writings  of  our  teachers.  Learned  antiquity  has  indeed  declared 
this  personal  union  and  communion  of  the  natures  by  the  similitude 
of  the  soul  and  body,  and  likewise  in  another  manner  by  that  of 
glowing  iron.  For  the  soul  and  body  (and  so  also  fire  and  iron)  have 
a  communion  with  each  other  not  merely  nominally  or  verbally,  but 
truly  and  really,  yet  in  such  a  manner  that  there  is  no  confusion  or 
equalization  of  the  natures,  as  when  a  mixture  of  honey  and  water 
produces  mead ;  for  such  a  drink  is  neither  pure  honey,  nor  pure 
water,  but  a  mixed  drink  composed  of  both.  Far  otherwise  is  it  in 
the  union  of  the  divine  and  human  nature  in  the  person  of  Christ  ; 
for  the  union  and  communion  of  the  divine  and  human  in  the  person 
of  Christ  is  far  more  exalted  and  inexpressible,  on  account  of  which 
union  and  communion  God  is  man,  and  man  is  God.  Yet  by  this  union 
and  communion  of  natures,  neither  the  natures  themselves,  nor  their 
properties  are  confounded,  but  each  nature  retains  its  own  essence  and 
properties.   (Form  of  Concord,  Sol.  Dec,  Art.  viii.) 

11.  Are  the  effects  of  this  union  of  but  one  kind? 

They  are  not,  but  can  and  should  be  distin- 
guished into  two  classes ;  the  former  of  which  is 
the  most  intimate  communion  or  participation  of 
the  natures  with  each  other,  and  the  latter  the  true 
and  real  participation  of  the  properties  or  the  at- 
tributes of  the  one  nature  with  the  other. 

On  account  of  this  personal  union  (without  which  a  participation 
of  the  natures  with  each  other,  neither  can  exist,  or  be  conceived  of), 
it  was  not  a  mere  human  nature,  one  of  whose  attributes  it  is  to  suffer 

3* 


80  LUTHERAN    THEOLOGY. 

and  die,  which  suffered  for  the  sins  of  the  whole  world,  but  it  was  the 
Son  of  God  (yet  according  to  his  human  nature)  who  truly  suffered, 
and,  as  the  Apostles'  Creed  testifies,  truly  died,  although  a  divine 
nature  can  neither  suffer  nor  die.  This  Dr.  Luther  fully  and  firmly 
declares  in  his  Larger  Confession  concerning  the  Lord's  Supper,  where 
he  rejects  as  a  mask  of  the  devil,  and  condemns  in  unmeasured  terms 
the  blasphemous  allceosis  of  Zwingle,  who  maintained  that  one  nature 
was  taken  and  understood  for  the  other.  {Form  of  Concord,  Epitome, 
Art.  viii,  20.) 

12.  How  do  these  natures  participate  with  one  an- 
other f 

•  The  manner  in  which  the  natures  participate 
with  each  other  is  such  that  God  is  truly  man, 
and  man  is  truly  God ;  which  could  not  at  all  be, 
if  the  human  and  divine  natures  had  no  real  par- 
ticipation. For  how  could  man,  the  Son  of  Mary, 
truly  be,  or  with  truth  be  called  the  Son  of  God, 
the  Most  High,  if  his  humanit}'^  were  not  person- 
ally united  with  the  Son  of  God,  and  if  he  thus 
actually  had  nothing  in  common  with  the  latter, 
except  the  mere  name  ?  [Form  of  Concord,  Epitome^ 
Art.  viii,  10.) 

13.  But  do  the  Holy  Scriptures  make  statements  of 
this  kind  f 

They  do.     Compare  Jer.  23  :  5  with  23  :  15. 

Matt.  16  :  16.     Thou  art  the  Christ,  the  Son  of  the  living  God. 

Matt.  22  :  45.  The  Son  of  David  is  David's  Lord. 

Luke  1  :  31,  32.  Thou  shalt  bring  forth  a  son,  and  shall  call  his 
name  Jesus;  he  shall  be  great,  and  shall  be  called  the  Son  of  the 
Highest. 

Rom.  1  :  3.  His  Son  Jesus  Christ,  which  was  made  of  the  seed  of 
David,  according  to  the  flesh. 

1  Cor.  15  :  47.  The  second  man  is  the  Lord  from  heaven. 

For  this  reason,  the  Form  of  Concord  correctly 


CONCERNING    CHRIST.  31 

infers  that  the  Virgin  Mary  did  not  conceive  and 
bring  forth  a  mere  man ;  and  hence  she  is  cor- 
rectly called  the  mother  of  God,  which  she  truly 
is.  {Form  of  Concord,  Epitome,  Art.  viii,  12.) 

14.  Before  jproceeding  to  the  consideration  of  the 
communicaiio  idiomatum,  lei  us  first  inquire  what  are 
the  idiomata  or  attributes  of  the  divine  nature? 

The  attributes  or  properties  of  the  divine  nature 
are  these :  to  be  omnipotent,  eternal,  infinite,  and, 
according  to  the  properties  of  its  own  nature,  and 
its  natural  essence,  to  be  of  itself  omnipresent, 
and  to  know  all  things.  All  these  are  not  attri- 
butes of  the  human  nature,  neither  can  they  ever 
become  such. 

15.  What  are  the  attributes  of  the  human  nature  ? 
To  possess  a  body,  to  consist  of  flesh  and  blood, 

to  be  finite  and  circumscribed,  to  suffer,  to  die,  to 
ascend,  to  descend,  to  move  from  place  to  place, 
to  hunger,  to  thirst,  to  experience  cold,  heat,  and 
similar  things.  These  neither  are,  nor  ever  can 
become,  attributes  of  the  divine  nature.  [Form  of 
Concord,  Epitome,  Art.  viii,  8.) 

16.  What  is  the  character  of  the  communicatio  idio- 
matum ? 

It  is  not  a  communication  of  essence  or  of  sub- 
stance; for  this  would  be  nothing  else  than  a 
mingling  of  the  attributes,  resulting  in  such  an 
equalization  of  the  natures,  as  was  taught  by 
Euiychcs. 

We  believe,  teach,  and  confess,  that  the  divine  and  human  natures 
are  not  mingled  in  one  substance,  or  changed  into  one  another,  but 


32  LUTHERAN    THEOLOGY. 

that  each  nature  retains  its  own  essential  properties,  which  cannot 
become  the  properties  of  the  other  nature.  {Porm  of  Concord,  'Epitome, 
Art.  viii,  6.) 

17.  WTiat  then  is  its  nature  ? 

It  is  such  as  is  taught  by  the  Scriptures,  namely, 
a  true  or  real  communication,  which  results  from 
the  personal  union  and  communion  of  the  natures 
in  Christ,  concerning  which  the  Apostle  says,  in 
Col.  2:9,"  In  him  dwelleth  all  the  fulness  of  the 
Godhead  bodily,"  i.  e.,  in  his  assumed  flesh,  as  in 
his  temple. 

18.  Are  there  firm  and  reliable  Scriptural  proofs 
for  the  communicaiio  idiomaium  ? 

That  this  communication  is  not  merely  a  form 
of  speech,  but  that  it  has  a  real  and  true  existence, 
can  be  shown  by  three  incontrovertible  arguments. 

19.  What  is  the  first? 

First,  there  is  a  universal  rule  approved  by  the 
whole  orthodox  church,  which  declares  that  what- 
ever Scripture  affirms  Christ  has  received  in  time  refers 
not  to  Ids  divinity,  according  to  which  from  eter- 
nity he  possessed  all  things ;  but  that  reference 
is  made  to  the  person  of  Christ,  who,  in  respect 
to  his  assumed  human  nature,  was  made  the  re- 
cipient of  these  objects.  [Form  of  Concord^  Sol. 
Dec,  Art.  viii,  57.) 

20.  What  is  the  second? 

The  Scriptures  clearly  testify  that  the  power  to 
quicken  and  to  judge  is  given  to  Christ,  because 
he  is  the  Son  of  man,  and  because  he  has  flesh 
and  blood.  {lb.,  68.) 


CONCERNING    CHRIST.  33 

John  5  :  27.  And  hath  given  him  authority  to  execute  judgment 
also,  because  he  is  the  Son  of  man. 

John  6  :  51.  I  am  the  living  bread  which  came  down  from  heaven; 
if  any  man  eat  of  this  bread  he  shall  live  forever. 

21.  What  is  the  third? 

Scripture  makes  mention  of  the  Son  of  man  not 
only  in  general  terms,  but,  as  it  were,  points  its 
finger  towards  liis  assumed  human  nature,  when 
it  says,  1  John  1  :  7,  The  blood  of  Jesus  Christ, 
his  Son,  cleanseth  us  from  all  sin.  {lb.,  59.) 

22.  What  is  the  meaning  of  this  passage  of  Scrip- 
ture? 

It  refers  not  merely  to  the  merit  of  Christ's  blood, 
which  once  for  all  was  acquired  on  the  cross ;  but 
John  likewise  here  tells  us  that  in  justification  not 
only  Christ's  divine  nature,  but  also  his  blood  has 
efficacy  to  cleanse  us  from  all  sin.  Thus  the  flesh 
of  Christ  is  quickening  food,  [lb.,  59.) 

23.  Is  this  communicatio  idiomatum  of  but  one 
kind  ? 

Three  difi"erent  kinds  are  mentioned  in  Scrip- 
ture :  The ^rs^  is  when  the  properties  of  only  one 
nature  are  ascribed  to  the  other  nature,  not  sepa- 
rately, but  in  the  whole  person,  which  is  at  the 
same  time  both  God  and  man,  whether  it  be  called 
God  or  whether  it  be  called  man;  yet  so  that  it  is 
distinctly  declared,  according  to  which  nature  the 
property  is  ascribed  to  the  whole  person. 

24.  Please  to  give  some  examples  of  this  kind  from 
Scripture. 

Rom.  1  :  3.  The  Son  of  God  made  of  the  seed 


34  LUTHERAN    THEOLOGY. 

of  David,-  according  to  the  flesh.  Luke  1  :  31. 
The  Son  of  God  born  of  the  Virgin  Mary.  To 
this  head  belong  also  all  those  passages  of  Scrip- 
ture which  show  that  the  Son  of  God,  by  assuming 
human  nature,  assumed  and  actually  appropriated 
to  himself  all  its  attributes.  For  this  reason  the 
Holy  Scriptures  ascribe  to  the  Son  of  God  attri- 
butes which  belong  to  his  humanity. 

Acts  20  :  28.  Feed  the  church  of  God,  which  he  hath  purchased  with 
his  oivii  blood. 

Gal.  2  :  20.    The  Son  of  God,  who  loved  me,  anAgave  himself  for  me. 

Rom.  8  :  32.  God  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all. 

Gal.  4  :  4.  God  sent  forth  his  Son,  made  of  a  woman. 

1  John  1  :  1.  The  AVord  of  life,  which  we  have  seen  with  our  eyes, 
which  we  have  looked  upon,  and  our  hands  have  handled. 

In  the  first  place,  since  there  are  in  Christ  two  distinct  natures, 
which,  in  their  essences  and  properties,  are  neither  changed  nor  con- 
founded, and  yet  the  two  natures  have  but  one  person  ;  those  proper- 
ties which  belong  only  to  one  nature  are  attributed  not  to  that  nature 
only  as  if  separated,  but  to  the  whole  person  (which  is  at  the  same 
time  God  and  man),  whether  called  God  or  man. 

But  from  this  manner  of  speakings  it  does  not  follow  that  those 
properties  which  are  ascribed  to  the  whole  person,  belong  to  both 
natures ;  but  it  is  to  be  distinctly  declared  according  to  which  nature 
anything  is  ascribed  to  the  entire  person.  The  Apostle  Paul  -speaks 
in  this  manner  when  he  says,  concerning  Christ,  Rom.  1  :  3,  that  he 
was  of  the  seed  of  David,  according  to  the  flesh.  Peter,  likewise, 
says,  concerning  Christ  (1  Ep.  3  :  18  ;  4  :  1),  that  he  was  put  to  death 
in  the  flesh,  and  that  ho  sufl'ered  in  the  flesh. 

But,  since  both  open  and  secret  sacramentarians  conceal  their  per- 
nicious error  under  the  rule,  that  "  what  is  the  property  of  one  nature 
is  ascribed  to  the  whole  person,"  when  they  name  the  whole  person, 
they  nevertheless  understand  only  the  one  nature,  and  that,  too, 
merely  as  it  exists  in  itself,  but  entirely  exclude  the  other  nature,  as 
if  only  a  mere  human  nature  sufiered  for  us.  We  desire  to  repeat  at 
this  place  the  words  of  Dr.  Lutber,  from  his  Larger  Confession  con- 
cerning the  Lord's  Supper,  in  which  he  treats  of  ike  allaosis  of  Zwin- 


CONCERNING     CHRIST.  85 

gle,  in  order  that  the  church  of  God  may  be  secured  in  the  best  man- 
ner against  this  error.     These  are  his  words  : 

"  Zwingle  names  that  an  allaosis  which  ascribes  an  attribute  of 
the  human  nature  to  the  divine  nature  of  Christ,  and  the  reverse. 
For  example,  where  Scripture  saj-s,  Luke  24  :  26,  '  Ought  not  Christ 
to  have  suffered  these  things,  and  to  enter  into  his  glory?'  There, 
Zwingle  triflingly  declares  that  the  word  Christ  refers  to  his  human 
nature.  Beware  !  beware  !  I  say,  of  that  allceosis,  for  it  is  a  mask 
of  the  devil,  which  will  at  length  fashion  such  a  Christ,  according  to 
which  I  am  sure  that  I  do  not  wish  to  be  a  Christian.  For  its  design 
is  that  Christ  should  be  nothing  else  than  any  other  sanctified  one, 
and  that  his  passion  and  life  should  accomplish  nothing  more  than 
would  that  of  such  a  person.  For,  if  I  permit  myself  to  be  persuaded 
that  the  human  nature  alone  suffered  for  me,  Christ  is  not  to  me  a 
Saviour  of  great  worth,  for  he  himself  stands  in  need  of  a  Saviour. 
In  a  word,  language  cannot  express  what  the  devil  designs  to  accom- 
plish by  means  of  this  a/laos/s.^'  Again,  a  few  sentences  after  :  "  If 
this  old  sorceress,  Dame  Reason,  the  grandmother  of  this  allmosis, 
attempts  to  cry  back,  saying.  Divine  nature  can  neither  suflFer,  nor 
die  ;  reply,  That  is,  indeed,  true  ;  yet,  because  the  divine  and  human 
natures  in  Christ  constitute  one  person,  Scripture,  on  account  of  the 
personal  union,  ascribes  all  that  to  the  divine  nature  which  befalls  the 
human  nature,  and,  in  turn,  all  to  the  human,  which  belongs  to  the 
divine  nature.  This,  too,  is  true.  For  when  Christ  is  presented  to 
you,  you  must  say,  This  person  suffers  and  dies ;  but  this  person  is 
true  God  :  and  hence  it  is  correctly  said,  The  Son  of  God  suffers. 
For  although  one  part  of  him  (so  to  speak),  namely,  his  divine  nature, 
does  not  suffer  ;  yet  that  person  which  is  God  suffers  in  his  other  part, 
namely,  in  his  human  nature.  For  the  Son  of  God,  i  e.,  the  person 
which  is  God,  was  truly  crucified  for  us.  For  this  person,  this  person 
I  say,  was  crucified  according  to  his  human  nature." 

And  again  after  some  other  things  :  "  If  there  be  such  an  allceosis  as 
Zwingle  proposes,  in  Christ,  there  will  be  of  necessity  two  persons, 
namely,  a  divine  and  a  human,  inasmuch  as  all  passages  of  Scripture 
which  treat  of  the  passion,  Zwingle  refers  only  to  the  human  nature, 
and  altogether  separates  them  from  the  divine  nature.  For  where 
the  works  are  torn  asunder  and  separated,  there  also  we  must  divide 
the  person,  since  all  works  and  all  sufferings  are  ascribed  not  to  the 
natures,  but 'to  the  person.  For  it  is  the  person  itself  which  does  and 
suffers  all  these  things,  this,  indeed,  according  to  this  nature,  and  that 
according  to  the  other  nature;  all  of  which  is  fully  known  to  our 
learned  men.     Wherefore  we  recognize  our  Lord  Jesus  Christ  as  God 


36  LUTHERAN     THEOLOaY. 

and  man  in  one  person,  not  confounding  the  natures  nor  dividing  the 
persons." 

Likewise,  in  his  work  Concerning  the  Councils  and  the  Church,  Dr. 
Luther  writes  :  "  We  Christians  must  know  that,  if  God  were  not  on  the 
other  side  of  the  balance,  and  did  not  overcome  by  his  weight,  we,  on 
our  side,  would  be  borne  down  to  ruin.  By  this  I  mean,  that  if  God 
had  not  died  for  us,  and  if  man  alone  had  died  for  us,  then,  indeed, 
we  would  be  utterly  undone.  But  if  the  death  of  God,  and  the  fact 
that  God  died  for  us,  is  placed  on  the  other  scale,  then  he  is  borne 
downwards  ;  but  we,  like  the  empty  and  lighter  scale,  rise  aloft.  He 
can,  indeed,  rise  upwards,  or  leave  the  scale  ;  but  he  could  not  de- 
scend and  occupy  the  scale,  unless  he  had  been  like  us,  i.  e.,  he  be- 
came man  in  order  that  it  might  truly  and  correctly  be  said  concerning 
him,  'God  died,'  'the  passion  of  God,'  'the  blood  of  God,'  'the 
death  of  God.'  For  God  could  not  die  in  his  own  nature.  But, 
since  God  and  man  have  been  united  in  one  person,  it  is  right  to  say, 
'  God  died,'  since  that  man  died,  who  is  one  thing,  or  one  person  with 
God." 

So  far  we  have  quoted  Luther.  From  this  it  is  evident,  that  they 
err  who  have  said  and  written  that  the  propositions  which  we  have 
mentioned  (God  sufiered,  God  died)  are  only  verbal  expressions,  i.  «., 
mere  words,  without  any  corresponding  reality.  For  our  simple  Chris- 
tian faith  teaches,  that  the  Son  of  God,  who  became  man,  suffered  and 
died  for  us,  and  redeemed  us  with  his  blood.  {Form  of  Concord,  Sol. 
Bee.,  Art.  viii,  36-45.) 

25.  What  is  the  second  kind  of  communicaiio  idio- 
matum  ? 

The  second  kind  has  respect  to  the  office  of 
Christ,  where  the  person  acts  and  operates,  not 
in,  with,  through,  or  according  to  one  nature 
only;  but,  on  the  contrary,  in,  with,  according  to 
and  through  both  natures ;  or,  as  the  Council  of 
Chalcedon  says:  '•^ Each  nature  does  or  2Jerforms 
whatever  belongs  to  each,  with  communication  of  the 
other. '^  {Form  of  Concord,  Sol.  Dec,  Art...  viii,  47.) 

26.  What  propositions  in  the  Scriptures  refer  to  this 
kind  of  communicatio  idiomatum  ? 


CONCERNING    CHEIST.  37 

Those  that  declare  that  Christ  is  our  Mediator, 
Redeemer,  King,  High-Priest,  Head,  Shepherd, 
etc.,  not  only  according  to  one  nature,  whether 
his  divinity  or  humanity,  but  according  to  both 
natures. 

27.  Prove  this  from  Scripture. 

Scripture  clearly  affirms  that  Christ,  both  ac- 
cording to  his  human  and  his  divine  nature,  is 
our  Mediator.  The  following  passages  show  that 
Christ's  work  of  mediation  was  performed  ac- 
cording to  both  natures : 

Jer.  23  :  6,  and  33  :  16  ;  1  John  3  :  8.  For  this  purpose  the  Son  of 
God  was  manifested,  that  he  might  destroy  the  works  of  the  devil. 

Gen.  3  :  15.  The  seed  of  the  woman  shall  bruise  the  serpent's  head. 

Luke  9  :  56.  The  Son  of  man  is  not  come  to  destroy  men's  lives, 
but  to  save  them. 

1  Tim.  2  :  5.  There  is  one  Mediator  between  God  and  man,  the  man 
Christ  Jesus,  who  gave  himself  a  ransom  for  all. 

28.  What  is  the  third  kind  of  communicatio  idio- 
matum  ? 

Under  the  third  kind  are  classed  those  proposi- 
tions in  which  the  Holy  Scriptures  expressly  tes- 
tify that  the  human  nature  in  Christ,  because  of 
its  personal  union  with  the  divine  nature,  has  re- 
ceived, over  and  above  its  natural,  essential,  and 
permanently  inherent  human  properties,  also  spe- 
cial, high,  great,  supernatural,  inscrutable,  ineffa- 
ble and  heavenly  prerogatives  of  majesty  and 
glory,  of  power  and  might,  over  everything  that 
is  named  not  only  in  this  world,  but  also  in  the 
world  to  come.  {Form  of  Concord,  Sol  Dec,  Art. 
viii,  61.) 

4 


38  LUTHERAN    THEOLOGY. 

29.   Cite  from,  Scripture  such  passages  as  confirm 
this  statement. 

Matt.  11  :  27.  All  things  are  delivered  unto  me  from  the  Father. 

Matt.  28  :  18.  All  power  is  given  unto  me  in  heaven  and  in  earth. 

John  3  :  34.   God  giveth  not  the  Spirit  by  measure  unto  him. 

John  5  :  27.  And  hath  given  him  authority  to  execute  judgment 
also  ;  because  he  is  the  Son  of  man. 

Eph.  1  :  20,  21.  God  raised  Christ  from  the  dead,  and  set  him  at  his 
own  right  hand  in  the  heavenly  places,  far  above  all  principality,  and 
power,  and  might,  and  dominion,  and  every  name  that  is  named  not 
only  in  this  world,  but  also  in  that  which  is  to  come. 

In  this  we  advance  nothing  new,  but  embrace  and  repeat  the  dec- 
laration which  the  ancient  orthodox  church  has  drawn  from  the  holy 
Scriptures,  and  transmitted  uncorrupted  to  us,  namely,  that  this  divine 
virtue,  life,  power,  mnjesty,  and  glory,  have  been  given  to  the  assumed 
human  nature  in  Christ.  But  this  has  not  been  effected  in  the  same 
manner  as  the  Father  from  eternity  has  communicated  his  own  essence 
and  his  properties  to  the  Son,  according  to  his  divine  nature;  on 
which  account  the  Son  is  of  the  same  essence  with  the  Father,  and 
equal  to  him.  For  it  is  only  in  his  divine  nature  that  Christ  is  equal 
to  the  Father  ;  in  bis  human  nature  he  is  beneath  God.  From  this 
it  is  evident  that  we  do  not -maintain  any  confusion,  equalization,  or 
abolition  of  the  natures  in  Christ.  Hence,  the  power  of  quickening 
does  not  belong  to  the  flesh  of  Christ  in  the  same  manner  as  it  does  to 
his  divine  nature,  of  which  this  is  an  essential  property.  But  this 
communication  was  not  effected  by  any  essential  or  natural  emptying 
of  the  properties  of  the  divine  nature  into  the  human  nature,  as  if 
Christ's  human  nature  had  these  properties  in  itself,  and  when  sepa- 
rate from  the  divine  essence  :  or,  as  if  through  that  communication  the 
human  nature  in  Christ  entirely  laid  aside  its  natural  and  essential 
properties,  and  either  by  being  changed  into  the  divine  nature,  or  by 
having  these  its  own  properties  communicated  to  this  nature,  in  and 
of  itself  became  equal  to  the  divine  ;  or  that  the  natural  and  essential 
properties  and  works  of  both  natures  were  the  same  or  equal.  For  in 
ancient  and  approved  councils  these  and  like  errors  have  been  justly 
rejected  and  condemned  from  the  holy  Scriptures.  In  no  manner 
dare  we  make  or  admit  either  a  conversion,  a  confusion,  or  an  equal- 
ization of  the  natures  or  essential  properties  in  Christ. 

And,  indeed,  by  these  words  {real  communion,  to  be  really  commu- 
nicatrd)  we  by  no  means  wish  to  teach  any  physical  communication  or 
essential  transfusion  (by  which  the  natures  might  be  confounded  in 


CONCERNING    CHRIST.  39 

their  essences  or  essential  properties),  as  some  have  not  hesitated,  by 
a  false  interpretation,  contrary  to  their  own  conscience,  craftily  and 
maliciously  to  pervert  these  words  and  expressions,  in  order  to  heap 
upon  the  pure  doctrine  grave  suspicions.  By  these  words  and  expres- 
sions we  oppose  a  mere  verbal  communication,  since  some  imagine 
that  the  commtmicatio  idiomatnm  is  nothing  else  than  an  expression 
and  form  of  speech,  i.  e.,  only  mere  words,  names,  and  empty  titles  ; 
and  they  press  this  verbal  communication  so  far  that  they  do  not  wish 
to  hear  of  any  other.  Therefore,  in  order  to  declare  aright  the  majesty 
of  Christ,  we  have  used  the  words  real  communication  to  signify  that 
a  communication  truly  and  actually  occurred,  although  without  any 
confusion  of  natures  or  essential  properties. 

We  therefore  hold  and  teach,  with  the  ancient  orthodox  church,  as 
it  declared  the  doctrine  of  holy  Scripture,  that  the  human  nature  in 
Christ  has  received  its  majesty  after  the  manner  of  the  personal 
union,  namely,  that  since  the  whole  fulness  of  the  Godhead  dwells  in 
Christ,  not  indeed  as  in  holy  men  and  angels,  but  bodily,  as  in  its 
own  body,  it  shines  forth  in  the  assumed  human  nature  in  all  its  maj- 
esty, virtue,  glory,  and  operation,  voluntarily  when  and  as  it  seems 
good  to  Christ,  and  in,  with  and  through  this  assumed  human  nature 
exercises,  employs  and  fulfils  its  virtue,  majesty,  and  efiBcacy ;  and 
this  it  does  in  somewhat  the  same  manner  in  which  the  soul  acts  in 
the  body,  and  fire  in  iron  glowing  with  heat.  For  by  this  similitude, 
as  we  have  previously  shown,  all  learned  and  pious  antiquity  has  set 
forth  this  doctrine.  But  during  this  state  of  humiliation  this  majesty 
was  for  the  most  part  hidden  and  concealed.  Now,  however,  since 
the  form  of  a  servant  has  been  laid  aside,  the  majesty  of  Christ  exerts 
itself  fully,  effectively  and  manifestly  before  all  the  saints  in  heaven 
and  on  earth  ;  and  in  that  other  and  most  blissful  life  we  will  see  this 
his  glory  face  to  face,  as  we  are  told  in  John  17  :  24.  {Form  of  Co?i- 
cord,  Sol.  Dec,  Art.  viii,  61-65.) 

30.    What  is  the  character  of  this  communication  ? 

It  is  true  and  real ;  through  it  the  human  na- 
ture in  Christ  has  received  this  majesty  by  reason 
of  the  personal  union.  For  since  all  the  fulness 
of  the  Godhead  dwells  in  Christ,  not  as  in  holy 
men  and  angels,  but  bodily,  as  in  its  own  body; 
on  this  account,  the  human  nature  is  truly  and 
really  endowed  with  all  majesty,  power  and  glory, 


40  LUTHERAN    THEOLOGY. 

and  the  "Word  or  the  Son  of  God,  in,  with  and 
through  it,  exercises,  employs  and  fulfils  his  own 
power,  glory  and  efficiency.  [Form  of  Concord^ 
Sol.  Dec,  Art.  viii,  64.) 

31.  Do  the  Holy  Scriptures  particularize  any  di- 
vine attributes  loMch  are  especially  conspicuous  in  and 
through  the  assumed  humanity  ? 

They  do.  For  although  all  the  fulness  of  the 
Godhead  dwells  in  the  assumed  human  nature,  as 
in  its  own  temple  (Col.  2  :  9),  yet  Scripture  par- 
ticularizes some  divine  attributes,  which  through 
the  human  nature  especially  perform  their  opera- 
tions.    These  are : 

1.  Omnipotence.  Matt.  28  :  18.  All  power  is  given  unto  me  in 
heaven,  and  in  earth.  Heb.  2  :  8.  Thou  hast  put  all  things  in  sub- 
jection under  his  feet ;  for  in  that  he  put  all  in  subjection  under  him, 
he  left  nothing  that  is  not  put  under  him. 

2.  Omniscience.  Col.  2:3.  In  v?hom  are  hid  all  the  treasures  of 
wisdom  and  knowledge.  John  2  :  25.  And  needed  not  that  any 
should  testify  of  man ;  for  he  knew  what  was  in  man. 

3.  The  power  to  impart  life.  John  6:51.  I  am  the  living  bread 
which  came  down  from  heaven ;  if  any  man  eat  of  this  bread,  he 
shall  live  forever  ;  and  the  bread  Ihat  I  will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world.  1  Cor.  15  :  45.  The  last  Adam  was 
made  a  quickening  spirit. 

4.  Tlie  power  to  forgive  sitis.  Matt.  9  :  6.  The  Son  of  man  hath 
power  on  earth  to  forgive  sins.     Compare  Mark  2:10;  Luke  5  :  24. 

5.  Tiie  power  to  judge.  John  5  :  27.  And  hath  given  him  authority 
to  execute  judgment  also,  because  he  is  the  Son  of  man. 

6.  Worsi/ip.  Phil.  2  :  9,  lO.'  That  at  the  name  of  Jesus,  every  knee 
should  how,  of  things  in  heaven,  and  things  inearth,  and  things  under 
the  earth  ;  and  that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father.  Heb.  1  :  6.  And  let  all  the 
angels  of  God  worship  him. 

7.  Omnipresence.  Matt.  18  :  20.  Where  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in  the  midst  of  them.  Matt.  28  :  20. 
I  am  with  you  alway  even  unto  the  end  of  the  world.     Eph.  1  :  23. 


CONCERNING    CHRIST.  41 

And  bath  put  all  things  under  his  feet,  and  gave  him  to  be  head  over 
all  things  to  the  church,  which  is  his  body,  the  fulness  of  him  tliat 
filleth  all  in  all.  Eph.  4  :  10.  He  that  descended  is  the  same  also 
that  ascended  up  far  above  all  heavens,  that  he  mighty/;!  all  things. 
Wherefore  those  passages  of  Scripture  which  speak  concerning  the 
majesty  to  which  the  human  nature  in  Christ  has  been  exalted,  we 
should  not  understand  as  meaning  that  the  divine  majesty  which  be- 
longs to  the  divine  nature  of  the  Son  of  God,  is  to  be  ascribed  only 
to  that  nature  in  Christ,  or  that  that  majesty  exists  in  the  human 
nature  of  Christ  in  such  a  manner  that  this  nature  has  only  the 
bare  title  and  name  of  majesty,  but  in  truth  has  no  communica- 
tion with  it  whatever.  For  since  God  is  a  spiritual,  indivisible 
essence,  everywhere  present  in  all  creatures,  and  especially  so  in  be- 
lievers and  saints,  in  whom  he  dwells  in  a  peculiar  manner,  and  as 
wherever  he  is  there  he  has  with  him  his'majesty  ;  then  according  to 
this  false  hypothesis,  it  could  be  said  that  the  whole  fulness  of  the 
Godhead  dwells  bodily  in  all  creatures  whom  God  inhabits,  but  espe- 
cially in  the  elect  who  are  the  temples  of  God,  then  also  in  them  all 
treasures  of  wisdom  and  knowledge  are  hid,  and  to  them  all  power  in 
heaven  and  earth  is  given,  since  the  Holy  Spirit  who  has  all  power  in 
heaven  and  earth  is  given  to  believers.  But  in  this  manner  there 
would  be  no  distinction  between  Christ  in  his  human  nature,  and  other 
holy  men  ;  and  he  would  be  -deprived  of  that  majesty  which  as  a  man 
or  in  his  human  nature  he  received  above  »}1  other  creatures.  For 
no  creature,  whether  man  or  angel  either  could  or  should  say,  "All 
power  is  given  unto  me  in  heaven  and  in  earth."  Although  God  is 
in  the  elect  in  all  the  fulness  of  his  divinity,  which  he  has  every- 
where with  him,  yet  he  does  not  dwell  in  them  bodily,  nor  is  he  per- 
sonally united  with  them,  as  he  dwells  bodily  in  Christ.  For  on  ac- 
count of  the  personal  union,  Christ  in  his  human  nature  says.  Matt. 
28  :  18,  "All  power  is  given  unto  me  in  heaven  and  in  earth."  And 
again  John  13  :  3,  Jesus  knew  that  the  Father  had  given  all  things 
into  his  hand.  So  also,  Col.  2  :  9,  In  him  dwelleth  all  the  fulness 
of  the  Godhead.  Ps.  8  :  6,  Heb.  2  :  7  sg-.  ;  1  Cor.  15  :  27.  {Form  of 
Concord,  Sol.  Bee,  Art.  viii,  67-70.  '  See  also  note  to  Question  3.) 

32.  But  did  Christ  according  to  his  human  nature 
always  exert  and  make  use  of  that  divine  glory  which 
had  been  communicated  to  him  ? 

Although  Christ,  according  to  his  assumed  hu- 
man nature,  even  in  its  conception  and  in  the 

4* 


42  LUTHERAN    THEOLOGY. 

womb  of  his  mother,  possessed  this  communi- 
cated divine  glory ;  and  although  he  never  lost  it 
or  laid  it  aside,  yet,  as  the  Apostle  testifies,  he 
"  made  himself  of  no  reputation,"  and,  in  the 
state  of  humiliation  held  it  concealed,  and  made 
use  of  it  not  always,  hut  only  as  often  as  seemed 
good  to  him.  [Form  of  Concord^  Sol.  Dec,  Art. 
viii,  26.) 

33.  Does  Christ  noio  use  his  state  of  humiliation  ? 
No.     For  now  he  has  ascended  to  heaven,  not 

merely  as  every  saint  has  done,  but  as  the  Apostle 
testifies,  he  ascended  above  all  heavens  that  he 
might  fill  all  things,  and  therefore  he  reigns  not 
only  as  God,  but  also  as  man  everywhere  present, 
and  rules  from  sea  to  sea  and  to  the  ends  of  the 
earth;  as  the  Prophets  foretell  concerning  him, 
and  the  Apostles  bear  witness  that  Christ  every- 
where worked  with  them.  Markl6: 19,20.  (76., 27.) 

.  Mark  16  :  19,  20.  So  then  after  the  Lord  had  spoken  to  them,  he 
was  received  up  into  heaven,  and  sat  on  the  right  hand  of  God  ;  and 
they  went  forth  and  preached  everywhere,  the  Lord  working  with 
them,  and  confirming  the  word  with  signs  following. 

34.  But  does  not  this  conflict  luith  the  assertion  that 
Christ  ascended  into  heaven,  and  sitteih  at  the  right 
hand  of  God  ? 

In  no  way.  For  Christ  ascended  into  heaven 
to  sit  at  the  right  hand  of  God,  and  to  reign  over 
all  creatures ;  yet  these  things  did  not  occur  in  an 
earthly  manner,  but  as  Dr.  Luther  has  explained 
it,  in  a  way  corresponding  to  the  manner  of  the 
right  hand  of  God,  which  is  not  a  particular  cir- 
cumscribed place  in  heaven ;  but  is  the  almighty 


CONCERNING    CHRIST.  43 

power  of  God,  which  fills  heaven  and  earth,  the 
possession  of  which  Christ  truly  assumed  in  his 
human  nature.  {Augsburg  Confession,  Avi.m.',  Form 
of  Concord,  Art.  viii,  28.) 

35.  What  yet  concerning  Christ  remains  for  us  to 
consider  ? 

As  we  have  hitherto  been  considering  the  per- 
son of  Christ,  we  must  yet  treat  of  his  ofiice, 
which  is  twofold,  viz. :  kingly  and  priestly. 

36.  What  is  Christ's  priestly  office  ? 

It  is  that  in  which  he  offered  himself  to  God 
the  Father,  as  a  sacrifice  for  the  sins  of  the  whole 
world,  not  only  for  the  guilt  of  original  sin,  but 
also  for  all  the  actual  sins  of  men;  and  by  which 
he  has  freed  us  from  the  captivity  of  sin,  of  death, 
and  of  the  devil,  and  has  introduced  us  into  the 
liberty  of  adoption. 

Heb.  9  :  12.  Neither  by  the  blood  of  goats  and  calves,  but  by  his 
own  blood,  he  entered  in  once  into  the  holy  place,  having  obtained 
eternal  redemption  for  us. 

1  John  2  ;  1,  2.  If  any  man  sin  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous  ;  and  he  is  the  propitiation  for  our 
sins,  and  not  for  ours  only,  but  also  for  the  sins  of  the  whole  world. 

A  sacrifice  not  only  for  original  guilt,  but  also  for  all  the  actual  sins 
of  men.    {Augsbtirg  Confession,  Art.  iii.) 

When  now  it  is  asked,  What  do  you  believe  in  the  second  article 
concerning  Jesus  Christ?  reply  briefly,  thus  :  I  believe  that  Jesus 
Christ,  the  true  Son  of  God,  became  my  Lord.  What  is  meant  then  by 
becoming  Lord?  It  is  this  :  that  by  his  own  blood  he  has  delivered 
me  from  sins,  the  devil,  death,  and  all  evil.  For,  before  I  had  neither 
a  King  nor  Lord,  but  was  held  captive  under  the  power  and  sway  of 
the  devil,  condemned  to  death,  and  bound  in  sins  and  blindness. 

The  sum  of  this  article  is,  that  the  word  Lord  simply  signifies 
Saviour  or  Redeemer,  i.  e.,  he  who  leads  us  back  from  the  devil  to 


44  LUTHERAN    THEOLOGY* 

God,  from  death  to  life,  and  from  sins  to  righteousness,  in  ■which  he 
likewise  preserves  us.   {Larger  Catechism,  Part  ii,  27,  31.) 

37.  What  is  Christ's  Mngly  office  ? 

It  is  that  iu  which  Christ  ascended  to  heaven, 
and  received  dominion  at  the  right  hand  of  the 
Father,  so  that  the  devil  and  all  powers  being 
thrust  beneath  his  feet  might  be  forced  to  obey 
him;  until,  ultimately,  on  the  last  day,  he  will 
separate  and  divide  us  from  this  wicked  world, 
from  the  devil,  death,  and  sins,  and  will  crown  us 
with  eternal  glory  and  honor,  as  Dr.  Luther  de- 
clares in  the  Larger  Catechism.  [Larger  Catechism, 
Part  ii,  31.) 

Ps.  110  :  2.  The  Lord  shall  send  the  rod  of  thy  strength  out  of  Zion  ; 
rule  thou  in  the  midst  of  thine  enemies. 

Acts  3  :  15.   And  killed  the  Prince  of  life. 

Heb.  2  :  10.  For  it  became  him,  for  whom  are  all  things,  and  by  whom 
are  all  things,  in  bringing  many  sons  unto  glory,  to  make  the  captain 
of  their  salvation  perfect  through  suffering. 

38.  What  is  the  character  of  Christ's  kingdom  ? 
It  is  spiritual  and  eternal.     John  18  :  36.  My 

kingdom  is  not  of  this  world.  Luke  1  :  33.  He 
shall  reign  over  the  house  of  Jacob  forever;  and 
of  his  kingdom  there  shall  be  no  end. 

39.  What  benefits  do  both  kingdoms  of  Christ  con- 
fer upon  us  ? 

1.  Faith;  2.  The  forgiveness  of  sins;  3.  Justifi- 
cation; 4.  Reconciliation  with  God;  Salvation  and 
eternal  glory. 


OF    CREATION.  45 


ARTICLE  IV. 


OF   CREATION". 


1.  What  does  the  word  Create  signify  ? 

It  means  either  simply  to  make  something  out 
of  nothing,  or  produce  something  from  a  crude 
and  chaotic  mass.  Figfiratively,  the  Apostle  ap- 
plies it  to  our  spiritual  regeneration  and  sanctiii- 
tion.  Eph.  2  :  10.  We  are  created  in  Christ  Jesus 
unto  good  works.  [3Ielanchthon  and  Hunnius.) 

2.  What  is  creation? 

Creation  is  an  external  action  of  the  whole 
Trinity,  by  which  God,  according  to  his  own  free 
will,  within  six  days,  brought  forth  out  of  nothing, 
all  created  objects,  both  visible  and  invisible.^ 

3.  How  do  you  prove  that  creation  is  a  work  of  the 
Trinity? 

From  Scripture,  Gen.  1 : 1,2.  For  that  the  word 
said  does  not  denote  merely  a  perishing  word,  but 
the  substantial  word  of  God,  i.  e.,  the  Son  of  God, 
is  evident  from  the  testimony  of  John. 

Jolin  1  : 1-3.  In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God  ;  the  same  was  in  the  beginning 
with  God.  All  things  were  made  by  him  ;  and  without  him  was  not 
anything  made  that  was  made. 

So  also  the  testimony  of  Ps.  33  :  6.  By  the  word  of  the  Lord  were  the 
heavens  made,  and  all  the  host  of  them  by  the  breath  of  his  mouth. 

4.  Why  does  the  Apostles'  Greed  ascribe  the  work 
of  Creation  to  the  Father  alone? 

Because  in  this  work  the  Father  especially  re- 


46  LUTHERAN    THEOLOGY. 

vealed  himself  as  the  Father  and  Creator  of  all 
created  things.  ^ 

5.  Of  what  material  did  God  create  the  luorld  ? 

In  the  beginning  God  created,  out  of  no  pre- 
existing material,  the  crude  and  chaotic  mass, 
from  which  he  afterwards  produced  and  formed 
heaven  and  earth,  and  the  rest  of  created  things. 

Ps.  148  :  5.  Let  them  praise  the  name  of  the  Lord ;  for  he  com- 
manded, and  they  were  created. 

Heb.  11:3.  Through  faith  we  understand  that  the  worlds  were 
framed  by  the  word  of  God,  so  that  things  which  are  seen  were  not 
made  of  things  which  do  appear. 

6.  What  were  the  especial  causes  on  account  of 
which  God  created  this  universe  ? 

The  iynpelling  cause  was  God's  infinite  goodness,  _ 
who,  inasmuch  as  he  is  supremely  good,  wished 
to  share  most  liberally  with  us  a  portion  of  this 
goodness. 

Johnl  :  3.  See  Q.  3.  Heb.  1  :  2.  Hath  in  these  last  days  spoken 
unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  things,  by 
whom  also  he  made  the  worlds. 

The  fnal  cause  was  that  in  turn  he  might  be 
acknowledged  and  worshipped  by  his  creatures. 

Ps.  19:1.  The  heavens  declare  the  glory  of  God,  and  the  firmament 
showeth  his  handy  work. 

1  Cor.  3  :  22.  Whether  the  world,  or  life,  or  death,  or  things  pres- 
ent, or  things  to  come  ;  all  are  yours. 

7.  What  loas  the  order  of  creation  ? 
Although  God,  according  to  his  infinite  power, 

in  one  moment  could  have  created  and  completed 
all  things  in  heaven  and  earth ;  yet  he  preferred 
to  produce  them  in  a  certain  order,  and  in  six 


OF    GOOD     AND    BAD     ANGELS.  47 

days  to  construct  aud  furnisli  the  world.  The 
work  of  each  day  is  expressed  by  the  following 
verses  of  George  Fabricins  : 

On  the^rs^  day  he  brought  forth  light;  on  the 
second,  established  the  heavens. 

On  the  third,  appeared  the  earth;  on  the/owr^A, 
shone  sun  and  moon. 

On  the  ffth,  he  filled  the  vast  orb  with  its 
various  animals;  and  on  the  sixtJiy  Adam  was 
formed  in  his  Maker's  image  and  likeness. 


ARTICLE  V. 


OF   GOOD   AND   BAD   ANGELS. 


l^Did  God  create  the  angels'^ 

Yes. 

Ps.  104  :  4.  Who  maketh  his  angels  spirits  ;  his  ministers  a  flaming 
fire. 

Col.  1  :  16.  By  him  were  all  things  created,  that  are  in  heaven,  and 
that  are  in  earth,  visible  and  invisible,  whether  they  be  thrones,  or 
dominions,  or  principalities,  or  powers. 

But  on  what  precise  day  God  created  them,  the 
Holy  Scriptures  do  not  expressly  mention;  and 
our  ignorance  of  this  matter  will  not  prove  of  the 
least  disadvantage  t.o  us.  [Hunnius.) 

2.    What  are  angels  ? 

Spiritual  beings  whom  God  has  created  after 
his  own  image  in  transcendent  perfection,  wis- 


48  LUTHERAN    THEOLOGY. 

clom,  justice,  and  holiness ;  so  that  they  may  serve 
him,  watch  over  his  elect,  and  enjoy  eternal  hap- 
piness. 

3.  From  xohat  maierial  were  the  angels  created? 
They  could  not  have  been  created  from  the 

essence  of  God,  for  then  they  would  be'  gods. 
iNeither  could  they  have  been  created  from  the 
original  crude  and  chaotic  mass,  for  then  they 
would  be  corporeal.  But  God,  by  his  almighty 
power,  produced  them  from  nothing. 

4.  In  what  condition  ivere  the  angels  created? 
The  augels  were  created  holy  and  with  a  free 

will;  but  in  such  a  manner  also  that  they  had  the 
power  to  abuse  their  freedom  of  will,  and  incline 
themselves  to  evil. 

5.  How  many  kinds  of  angels  are  there? 

Two  kinds :  Good  and  bad.  Those  are  called 
good  who  not  only  have  retained  that  character  in 
which  they  were  originally  created,  but  also  have 
become  so  confirmed  in  good  that  there  is  no 
longer  any  possibility  for  them  to  fall. 

6.  How  great  is  the  perfection  of  the  angels? 

It  is  indeed  great,  but  in  many  ways  inferior  to 
that  of  God.  For  although  the  kind  of  holiness 
which  they  possess  is  perfect,  yet  it  is  not  of  such 
a  nature  that  they  can  communicate  it  to  any  one. 
On  this  account,  they  could  not  accomplish  the 
work  of  redemption.  So  also  their  knowledge  is 
unspeakably  great ;  but  yet  this  is  of  such  a  char- 
acter as  to  be  capable  of  being  increased  by  the 


OF    GOOD    AND    BAD    ANGELS.  49 

revelation  of  the  mysteries  of  the  Gospel,  con- 
cerning which,  previous  to  its  publication,  accord- 
ing to  the  eternal  counsel  of  God,  even  the  angels 
were  ignorant.  So,  also,  their  'power  is  indeed 
great,  yet  it  is  limited  in  such  a  manner  that  it 
is  in  every  way  inferior  to  the  power  of  God ; 
neither  do  they  derive  this  power  from  their 
own  nature. 

7.  Are  there  different  orders  of  angels  ? 

That  there  are  different  orders  is  evident  from 
the  fact,  that  Scripture  calls  Michael  an  archangel, 
and  one  of  the  chief  princes  (Dan.  10  :  13) ;  and 
mentions  some  as  thrones,  and  others  as  dominions, 
and  others  as, 'principalities,  and  still  others  as  poioers 
(Col.  1 :  16).  But,  whether  there  be  nine  orders  of 
angels,  as  the  schoolmen  taught,  or  what  the  dis- 
tinction between  these  orders  is,  we  cannot  state 
with  any  certainty,  as  on  this  subject  Scripture 
observes  a  profound  silence. 

8.  What  is  the  office  of  the  good  angels  f 

1.  Perpetually  to  praise  God. 

Isa.  6  :  3.  And  one  cried  unto  another  and  said,  Holy,  holy,  holy 
is  the  Lord  of  hosts  ;  the  whole  earth  is  full  of  his  glory. 

2.  To  execute  God's  commandments,  and  to 
announce  his  will.  This  is  evident  from  the  his- 
tory of  Hagar,  Abraham,  and  Jacob,  and  that  of 
the  conception  and  birth  both  of  John  the  Bap- 
tist and  of  Christ  our  Saviour. 

3.  To  guard  the  safety  of  the  pious. 

Heb.  1  :  14.  Are  they  not  all  ministering  spirits,  sent  forth  to  min- 
ister for  them  who  shall  be  heirs  of  salvation. 


50  LUTHERAN    THEOLOGY. 

Ps.  91  :  11.  They  shall  bear  thee  up  in  their  hands,  lest  thou  dash 
thy  foot  against  a  stone. 

4.  After  death  to  carry  the  souls  of  the  pious 
to  Abraham's  bosom,  or  everlasting  life. 

Luke  16  :  22.  The  beggar  died,  and  was  carried  by  the  angels  into 
Abraham's  bosom. 

5.  Finally,  on  the  last  day  to  attend  Christ,  the 
universal  judge,  to  separate  the  wicked  from  the 
righteous,  and  to  consign  them  to  the  lake  of 
fire. 

Matt.  13  :  40-42.  As  therefore  the  tares  are  gathered  and  burned 
in  the  fire,  so  shall  it  be  in  the  end  of  the  world.  The  Son  of  man 
shall  send  forth  his  angels,  and  they  shall  gather  out  of  his  kingdom 
all  things  that  offend,  and  them  which  do  iniquity  ;  and  shall  cast 
them  into  a  furnace  of  fire  j  there  shall  be  wailing  and  gnashing  of 
teeth. 

Matt.  13  :  49,  50  ;  25  :  31.  When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon  the 
throne  of  his  glory. 

1  Thess.  4  :  16.  For  the  Lord  himself  shall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of 
God. 

Matt.  24  :  31.  And  he  shall  send  his  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  the  elect  from  the  four  winds. 

9.  Dare  lue  adore  angels,  or  yray  to  them  ? 

No.  For  they  themselves  earnestly  refuse  to 
receive  such  worship. 

Rev.  19  :  10.  And  I  fell  at  his  feet  to  worship  him,  And  he  said 
unto  me.  See  thou  do  it  not ;  I  am  thy  fellow-servant,  and  of  thy 
brethren  that  have  the  testimony  of  Jesus :  worship  God. 

10.  As  you  have  said  before,  that  there  are  had  an- 
gels, please  to  state  what  ihey  are  ? 

Bad  angels  or  devils  are  spirits,  originally  cre- 
ated by  God  in  the  same  integrity,  righteousness 
and  holiness  as  the  other  class  of  angels;  but 


OF    GOOD    AND    BAD    ANGELS.  51 

who  from  their  own  free  will  having  turned  away 
from  their  Creator,  and  become  his  enemies,  have 
been  cast  from  this  state  and  shut  up  in  eternal 
coademnation. . 

11.  Whence  do  you  prove  this  ? 

From  the  Scriptures.  For  Christ  himself  spoke 
thus,  John  8  :  44 :  The  devil  abode  not  in  the 
truth.  So  also,  2  Pet.  2:4:  God  spared  not  the 
angels  that  sinned,  but  cast  them  down  to  hell, 
and  delivered  them  into  chains  of  darkness  to  be 
reserved  unto  judgment.  Jude  in  his  Epistle, 
verse  6,  writes  that  the  bad  angels  did  not  keep 
their  first  estate. 

12.  What  caused  the  sin  of  the  devils  ? 

The  devils  sinned  not  on  account  of  any  in- 
herent depravity,  neither  were  they  induced 
thereto  by  any  irresistible  impulse,  or  any  decree 
of  God ;  but  Satan  sinned  of  his  own.  John  8 :  44. 
"When  he  speaketh  a  lie,  he  speaketh  it  of  his 
own.    ' 

13.  Bui  whence  did  the  sin  of  the  devil  originate  f 
It  originated  from  the  abuse  of  that  free  will, 

with  which  he  was  created.  This  will  was  moved 
from  its  object  when,  deceived  by  the  contempla- 
tion and  extravagant  admiration  of  its  own  an- 
gelic dignity  and  excellency,  it  deemed  obediente 
to  any  authority  unworthy  of  itself. 

14.  Did  the  devil  in  this  manner  cmiract  the  guilt 
of  sin  ? 

He  did.     For  by  this  very  admiration  of  him- 


52  LUTHERAN    THEOLOGY. 

self,  giving  to  the  creature  that  obedience  which 
was  due  to  the  Creator,  he  sundered  from  God, 
both  himself  and  as  many  others  as  he  carried 
away  with  him  into  the  fellowship  of  sin.  Pride 
therefore  was  Satan's  sin  :  this  is  evident  from  the 
fact  that  in  accordance  with  his  old  disposition, 
he  instilled  into  the  souls  of  our  first  parents  the 
same  sin,  i.  e.,  the  desire  to  become  gods. 

Gen.  3  :  4,  5.  And  the  serpent  said.  Ye  shall  not  surely  die  :  For 
God  doth  know  that  in  the  day  ye  eat  thereof,  then  your  eyes  shall  be 
opened,  and  ye  shall  be  as  gods,  knowing  good  and  evil.  {Luther  on 
Getiesis. ) 

15.  What  are  the  works  and  desires  of  had  angels  f 
They  are  in  all  things  contrary  to  the  works 

and  desires  of  the  good  angels.  For  1.  They  do 
not  praise  God ;  but  slander  him.  2.  They  per- 
vert the  commandments  and  desires  of  God;  or 
at  least  hinder  men  from  performing  them.  3. 
They  endeavor  to  prevent  the  spread  of  the  Gos- 
pel. 4.  They  lay  snares  for  the  pious.  5.  They 
exult  over  the  crimes  and  eternal  punishment  of 
the  wicked. 

16.  What  knowledge  do  devils  possess  ? 

As  the  foreknowledge  of  future  events  is  an  at- 
tribute belonging  only  to  God,  the  devils  do  not 
possess  it,  except  only  in  so  far  as  they  learn  it 
ffom  divine  revelation ;  or  by  reasoning  from  con- 
jectures. 

Neither  have  they  any  a  priori  perception  of 
the  thoughts  of  men;  for  this  is  also  an  attribute 
belonging  only  to  God.     Neither  do  they  know 


OF    GOOD    AND    BAD    ANGELS.  53 

those  thouglits  whicli  the  Holy  Ghost  suggests 
to  the  pious. 

17.  What  'power  have  they  ? 

Their  power  is  indeed  great,  but  so  circum- 
scribed by  God's  government,  that  without  his 
permission,  they  cannot  even  possess  swine  (Matt. 
8  :  31),   or  create  lice  (Ex.  8  :  18). 

Matt.  8  :  31.  The  devils  besought  him  saying,  If  thou  cast  us  out, 
suffer  us  to  go  away  into  the  herd  of  swine. 

Ex.  8  :  18.  And  the  magicians  did  so.  with  their  enchantments  to 
bring  forth  lice,  but  they  could  not. 

18.  Have  they  any  hope  of  redemption  ? 

Il^Tone  whatever.  For  they  cannot  make  satis- 
faction .for  their  own  sins;  neither  does  Christ's 
satisfaction  belong  to  them,  as  "  he  took  not  on 
him  the  nature  of  angels,  but  he  took  on  him  the 
seed  of  Abraham,"  Heb.  2  :  16;  neither  will  any 
other  price  be  sufficient  for  their  redemption. 
Therefore  they  remain  "  reserved  in  everlasting 
chains  under  darkness,"  Jude  6;  and  although 
they  now  suffer  punishment,  yet  on  the  last  day 
they  will  have  to  endure  sufferings  far  more  se- 
vere. 

Matt.  8  :  29.  What  have  we  to  do  with  thee,  Jesus,  thou  Son  of 
God?  art  thou  come  hither  to  torment  us  before  our  time  ? 

Matt.  25  :  41.  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels. 

2  Pet.  2  :  4.  See  answer.  Quest.  11. 


6* 


54  LUTHERAN    THEOLOGY. 


AKTICLE  VI. 

OF   THE   IMAGE   OF   GOD   IN   MAN. 

1.  What  is  the  image  of  God  in  which  man  was 
originally  created  f 

Original  righteousness  has  respect  not  only  to 
the  second  table  of  the  Decalogue,  but  also  to  the 
first,  which  enjoins  upon  us  the  fear  of  God,  and 
confidence  and  love  towards  him.  Therefore  man^ 
as  created  in  this  image  of  God,  had  not  only  a 
uniform  disposition  of  the  attributes  of  the  body, 
but  also  a  surer  knowledge  of  God,  and  fear  and 
confidence  in  Him,  or  undoubted  rectitude,  the 
power  of  exercising  these  affections,  and  likewise 
immortality,  and  dominion  over  God's  creatures. 
{Apologg,  Art.  ii,  14-18.) 

2.  Prove  this  from  the  Holy  Scripture. 
Scripture  bears  witness  to  this  when  it  says, 

that  man  was  created  in  the  image  and  likeness 
of  God.  Gen.  1 :  26,  27.  So  also  Paul  in  Eph. 
4 :  24,  and  Col.  3  :  10,  shows  that  this  image  of 
God  is  the  knowledge  of  God,  righteousness  and 
truth. 

Eph.  4  :  24.  And  that  ye  put  on  the  new  man  which  after  God  is 
created  in  righteousness  and  true  holiness  {margin,  holiness  of  truth). 
Col.  3:10.  And  have  put  on  the  new  man  which  is  renewed  in  knowl- 
edge, after  the  image  of  him  that  created  him. 

3.  Did  this  image  of  God  remain  in  man  after  the 
fall  ? 

It  did  not.     For  original  sin,  which  all  men 


OF     THE     IMAGE    OF    GOD    IN    MAN.  55 

have  derived  from  the  fall  of  the  first  parents,  is 
a  corruption  of  nature  so  deep  and  evil,  that  it 
surpasses  all  human  comprehension.  For  which 
reason,  the  doctrines  of  the  scholastics,  which 
taught  that  since  Adam's  fall  our  human  powers 
have  remained  uninjured  and  untainted,  are  sim- 
ply errors  and  obscurations  contrary  to  this  ar- 
ticle. 

Human  reason  can  neither  discover,  nor  conceive  of  the  extent  of 
this  hereditary  evil,  but  as  the  Smalcald  Articles  declare,  we  must 
learn  and  believe  it  from  the  testimony  of  the  Holy  Scriptures. 
{^orm  of  Concord,  Sol.  Dec,  Art.  i,  8.) 

4.  How  do  you  prove  this  f 

First.  The  fall  of  Adam  was  followed  imme- 
diately by  a  total  want  or  deprivation  of  that 
original  righteousness,  possessed  by  him  in  Para- 
dise, according  to  which  man  was  created  in 
truth,  righteousness,  and  holiness. 

Secondly.  The  fall  was  likewise  followed  by  im- 
potence and  insensibility  in  spiritual  things,  as 
will  more  clearly  appear  when  we  consider  the 
articles  treating  of  original  sin  and  the  free  will. 

5.  Can  the  image  of  God  which  has  been  lost,  be 
restored  in  man  ? 

Human  nature,  which  by  this  evil  has  become 
perverted,  and  entirely  corrupted,  can  be  healed 
in  no  other  manner  than  by  the  Holy  Spirit's 
work  in  regeneration  and  renewal,  l^evertheless 
this  work  is  only  begun 'in  us  during  this  life; 
not  until  the  life  to  come,  will  it  be  completed 
and  brought  to  perfection.  [Form  of  Concord^  Sol. 
Lee,  Art.  i.) 


56  LUTHERAN    THEOLOGY. 


AKTICLE  VII. 

OF   PROVIDENCE. 

1.  Has  God  any  care  or  providence  over  those  ob- 
jects which  he  has  created  ? 

That  there  is  a  Divine  Providence,  and  that 
God  takes  care  of  those  objects  which  he  has 
created,  is  evident,  _y??'5^,  from  Scripture. 

Jer.  10  :  23.  The  way  of  man  is  not  in  himself;  it  is  not  in  man 
that  walketh  to  direct  his  steps. 

John  5  :  17.  My  Father  worketh  hitherto,  and  I  work. 
Acts  17  :  25.  He  giveth  to  all  life,  and  breath  and  all  things. 
Heb.  1  :  3.  Upholding  all  things  by  the  word  of  his  power. 

Secondly.  This  is  evident  also  from  the  wonder- 
ful preservation  of  all  created  objects ;  but  espe- 
cially in  the  preservation  of  the  church,  and  the 
pious,  from  the  fury  of  the  world  and  Satan. 
[Melanchthon.) 

2.  What  is  the  providence  of  God  ? 
Providence  is  tliat  work  of  God,  by  which  he 

not  only  knows  all  things  which  happen  or  are 
carried  on,  the  good  as  well  as  the  evil;  but  also 
sustains  and  preserves  those  objects  which  he  has 
created,  and  especially  furthers  the  salvation  of 
those  who  are  to  be  saved;  commands,  assists  and 
promotes  the  good  deeds  of  men ;  and  prevents 
and  rebukes  their  wicked  deeds,  or  so  restrains, 
or  permits  them,  as  in  the  end,  contrary  to  the 
wish  of  the  devil  and  the  wicked,  to  use  their 
deeds  to  promote  his  glory  and  the  salvation  of 
his  elect.  (Hunnius.) 


OF    PROVIDENCE.  67 

3.  Why  do  you  say  that  Providence  is  not  mere 
knowledge  ? 

In  order  to  distinguish  providence  from  pre- 
science. For  prescience  embraces  only  the  knowl- 
edge of  the  future,  and  does  not  express  the  cause 
of  that  which  is  foreknown.  But  Providence,  in 
addition  to  knowledge,  embraces  likewise  an  ef- 
fective care,  disposition,  and  ordination  of  future 
affairs. 

4.  Has  divine  Providence  certain  grades  f 
Three  grades  are  usually  assigned  to  it;  the 

first  of  which  is  called  general  or  universal  Provi- 
dence, because  it  is  generally  considered  as  occu- 
pied with  that  upholding  of  created  objects,  by 
which  God  preserves  and  sustains  the  order  of 
nature,  or  its  mode  of  action,  such  as  the  regular 
motion  of  the  heavenly  bodies,  the  change  of 
seasons,  the  continued  flow  of  streams,  the  fer- 
tility of  the  earth  and  of  all  living  creatures,  and 
other  objects  of  like  character. 

Another  grade  called  special,  is  that  by  which 
all  creatures  obey  the  commands  and  wishes  of 
God. 

The  third,  called  peculiar,  is  occupied  only  with 
the  elect ;  and  its  consideration  belongs  to  the  ar- 
ticle which  treats  of  predestination. 

5.  In  what  ways  does  God  by  his  providence  concur 
in  the  deeds  of  all  men  ? 

Especially  in  three  ways.  For  first,  God  sus- 
tains the  nature  which  acts ;  without  this  susten- 
tation  it  would  not  only  be  unable  to  act,  but 


58  LUTHERAN    THEOLOGY. 

could  not  exist  even  for  a  moment.  "For  in 
him  we  live  and  move  and  have  our  being."  Acts 
17 :  28. 

Secondly.  He  grants  motion,,  or  the  power  of  act- 
ing, by  aiFording  the  sources  of  actions  and  or- 
gans for  their  performance,  such  as  the  mind,  the 
will,  and  the  other  powers  of  the  soul,  and  the 
members  of  the  body. 

Lastly.  God  concurs  by  directing  the  deeds  of 
men,  whatever  their  character  may  be,  to  certain 
good,  useful,  and  salutary  ends. 

6.  But  must  not  God  be  regarded  the  cause  of  sin, 
when  he  grants  the  power  of  motion  to  those  who  per- 
form wicked  deeds  ? 

By  no  means.  For,  in  the  first  place,  there  is 
no  conflict  between  these  two  things :  that  a  being 
has  been  created  and  sustained  by  God,  and  that 
the  wicked  will  of  the  devil  and  of  man  is  the 
cause  of  sin.  Then,  there  is  also  a  very  great 
difference  between  a  motion  in  itself,  and  that 
sin  which  adheres  to  it.  For  a  man's  soul  is  un- 
doubtedly the  immediate  cause  of  his  ability  to  ex- 
tend his  hand  and  grasp  objects  with  it;  but  the 
remote  and  first  cause  is  God  himself,  who  created 
and  fitted  the  soul  for  performing  such  actions  by 
means  of  the  organs  of  the  body.  But  when  a 
thief  extends  his  hand  towards  a  forbidden  ob- 
ject, the  impropriety  of  this  motion  is  not  to  be 
ascribed  to  God,  but  to  the  perverted  will  of  the 
thief 

7.  But  as  Scripture  in  various  places  says  that  God 


OF    PROVIDENCE.  59 

hardens,  blinds,  hands  over  to  a  reprobate  mind,  must 
not  God,  still  in  some  manner  be  considered  as  the 
cause  of  sin  ? 

By  no  means.  For  in  these  and  similar  pas- 
sages, God  is  introduced  to  us,  not  as  the  author 
and  cause  of  sin,  but  as  a  just  judge,  who  thus 
punishes  persistent  contumacy  by  withdrawing 
grace  and  the  Holy  Spirit  from  such  a  man, 
and  leaving  him  to  the  power  of  Satan  and  his 
own  will.  In  this  manner  the  will  of  God  con- 
curs, not  indeed  in  the  sin  itself,  but  in  the  end 
to  which  he  directs  the  sin,  as  is  clearly  proved 
by  the  history  of  Pharaoh. 

8.  How  are  those  passages  of  Scripture  to  be  un- 
derstood which  declare  not  only  that  God,  but  also  the 
devil  hardens  and  blinds  men,  and  even  that  man  har- 
dens and  blinds  himself? 

The  act  of  hardening  is  ascribed  to  God,  the 
devil,  and  man,  evidently  in  different  ways.  For 
God  hardens,  not  by  bestowing  wickedness,  but 
partly  by  witholding  his  grace  and  mercy ;  and 
partly  by  permitting  men  to  become  subject  to 
the  power  of  Satan  and  his  own  will.  This  he 
does  according  to  his  just  judgment,  thus  punish- 
ing the  persistent  contumacy  of  man. 

2  Thess.  2  :  10,  11,  12.  And  with  all  deceivableness  of  unrighteous- 
ness in  them  that  perish ;  because  they  received  not  the  love  of  the 
truth,  that  they  might  be  saved.  And  for  this  cause  God  shall  send 
upon  them  strong  delusion,  that  they  should  believe  a  lie  :  that  they 
all  might  be  damned  who  believed  not  the  truth,  but  had  pleasure  in 
unrighteousness. 


60  LUTHERAN    THEOLOGY. 

9.  How  is  the  devil  said  to  harden  ? 

The  devil  hardens  and  blinds,  by  urging,  and 
persuading  men  to  sin,  and  by  affording  occasion 
for  sinning. 

1  Chron.  21 :  1.  And  Satan  stood  up  against  Israel,  and  provoked 
David  to  number  Israel. 

10.  How  is  man  said  to  harden  himself? 

By  freely  and  eagerly  obeying  his  own  desires 
and  the  suggestions  of  Satan,  and  voluntarily 
turning  away  from  God.  Thus  the  devil  suggests ; 
man  consents ;  God  deserts. 


AETICLE  VIII. 


1.  Give  a  generic  definition  of  sin. 

The  Epistle  of  John  gives  us  a  concise  defini- 
tion :  "  Sin  is  whatever  is  contrary  to  the  law  of  God;  " 
or  as  Melanchthon  has  defined  it :  Sin  is  a  defect, 
inclination,  or  action,  conflicting  with  the  law 
of  God,  offensive  to  God,  condemned  by  him,  and 
causing  those  in  whom  it  is  found,  unless  for- 
given, to  become  subjects  of  eternal  wrath  and 
punishment.  {Melanchthon' s  Loci.) 

2.  Who  is  the  cause  of  sin  ? 

Not  God.  Ps.  5  :  4.  But  partly  the  devil,  who 
both  sinned  himself,  and  enticed  our  first  parents 


OF    SIN.  61 

to  sin.  John  8  :  4.  Partly  also  men  themselves 
who  obey  the  wicked  desires  and  suggestions  of 
their  flesh.  Rom.  5  :  12. 

Ps.  5  :  4.   Thou  art  not  a  God  that  hath  pleasure  in  wickedness. 

John  8  :  44.  Ye  are  of  your  father  the  devil,  who  is  a  liar,  and  the 
father  of  it. 

Rom.  5  :  12.  By  one  man  sin  entered  into  the  world,  and  death  by 
sin.    (Melnnchthon-  s  Loci.) 

Concerning  the  cause  of  sin,  they  teach  that  although  God  creates 
and  preserves  nature,  yet  that  the  cause  of  sin  is  the  will  of  the 
wicked,  i.  e.,  of  the  devil  and  ungodly  men,  which  without  the  aid  of 
God  turns  itself  from  him.  as  Christ  says,  John  8,  "When  he  speak- 
eth  a  lie  he  speaketh  it  of  himself."   {Augsburg  Confession,  Art.  six.) 

3.  How  many  kinds  of  sin  are  there  ? 

There  are  various  distinctions  made  between 
sins.  The  principal  divisions  are  into  1,  original 
and  actual ;  2,  into  mortal  and  venial.  Mortal 
sins  are  subdivided  into  sins  against  conscience, 
one  of  which  has  respect  to  the  Son  of  man,  and 
another  to  the  Holy  Ghost. 

4.  What  is  original  sin  ? 

Original  sin  is  a  natural,  contagious  disease  and 
imperfection,  with  which  all  men  are  born,  not 
only  causing  us  to  be  destitute  of  the  fear  of  God, 
and  of  confidence  in  him,  and  likewise  through 
wicked  desires  to  be  entirely  depraved,  but  also 
making  us  subjects  of  eternal  condemnation,  un- 
less we  be  born  again. 

They  likewise  teach,  that  since  the  fall  of  Adam,  all  meii  born  after 
the  course  of  nature,  are  born  with  sin,  i.  e.,  without  the  fear  of  God, 
without  confidence  in  God,  and  with  concupiscence,  and  that  this 
disease  or  fault  of  origin  is  truly  sin,  condemning,  and  bringing  now 
also  eternal  death  upon  those  who  are  not  born  again  by  baptism  and 
the  Holy  Spirit.  They  condemn  the  Pelagians  and  others  who  say 
that  the  fault  of  origin  is  not  sin,  and  who,  in  order  to  diminish  the 


62  LUTHERAN    THEOLOGY. 

glory  of  the  merit  and  benefits  of  Christ,  contend  that  man  can  be 
justified  before  God  by  the  strength  of  his  own  reason.  {Augsburg 
Confession,  Art.  ii.) 

Or,  original  sin  consists  not  only  in  a  total  want 
or  deficiency  of  all  good  in  spiritual  and  divine 
things,  but  also  in  the  substitution  for  the  divine 
image  of  an  inner,  deep,  wicked,  inscrutable,  and 
irrepressible  corruption  of  the  whole  nature,  and 
all  its  powers,  especially  of  the  higher  and  nobler 
faculties  of  the  soul,  affecting  mind,  understand- 
ing, heart,  and  will.  [Form  of  Concord,  Sol.  Dec, 
Art.  i,  11.) 

5.  Prove  the  existence  of  original  sin. 

Gen.  6:5.  And  God  saw  that  the  wickedness  of  man  was  great  in 
the  earth,  and  that  every  imagination  of  the  thoughts  of  his  heart 
was  only  evil  continually. 

Gen.  8  :  21.  The  imagination  of  man's  heart  is  evil  from  his  youth. 

Ps.  51  :  5.  Behold  I  was  shapen  in  iniquity,  and  in  sin  did  my  mo- 
ther conceive  me. 

Job  14  ;  4.  "Who  can  bring  a  clean  thing  out  of  an  unclean?  Not 
one. 

Job  15  :  14,  15.  What  is  man,  that  he  should  be  clean?  or  he  that 
is  born  of  woman,  that  he  should  be  righteous?  Behold,  he  putteth 
no  trust  in  his  saints ;  yea,  the  heavens  are  not  clean  in  his  sight. 

John  .3  :  6.  That  which  is  born  of  the  flesh  is  flesh. 

Rom.  8  :  7.  The  carnal  mind  is  enmity  against  God. 

Rom.  5  :  12   (see  above,  Q.  2). 

Eph.  2  :  3.  We  are  by  nature  the  ehilden  of  wrath. 

Original  sin  is  not  any  fault  committed  in  act,  but  it  closely  inheres 
fixed  to  man's  very  nature,  substance,  and  essence.  Even  if  no  evil 
thought  had  ever  arisen  in  the  heart  of  corrupt  man,  if  no  idle  word 
had  been  sjwken,  nor  wicked  deed  had  been  committed  ;  yet  the  nature 
has  been  corrui^ted  by  original  sin,  which  is  innate  in  us  by  reason  of 
our  vicious  descent,  and  is  the  spring  of  all  other  actual  sins,  such 
as  evil  thoughts,  words,  and  deeds,  as  it  is  written,  Matt.  15  :  19,  Out 
of  the  heart  proceed  evil  thoughts  ;  and  at  other  places,  Gen.  6:5; 
8  :  21,  Every  imagination  of  the  thoughts  of  his  heart  was  only  evil 
continually.   (Form  of  Concord,  Ejpitome,  Art.  i,  21.) 


OF    SIN.  63 

First.  This  hereditary  evil  is  guilt ;  and  hence  it  is  that  on  account 
of  the  disobedience  of  Adam  and  Eve,  we  all  are  at  enmity  with  God, 
and  are  by  nature  the  children  of  wrath,  as  the  Apostle  testifies  in 
Eom.  5  :  12,  sqq.,  and  Eph.  2  : 3.  Secondly.  It  is  a  total  want,  defi- 
ciency and  privation  of  original  righteousness  or  the  image  of  God, 
according  to  which  at  the  beginning,  man  was  created  in  truth,  right- 
eousness, and  holiness  ;  and,  likewise,  an  impotency,  inaptitude,  and 
dulness,  by  which  man  is  rendered  entirely  unfit  for  all  divine  and 
spiritual  things.    {Form  of  Concord,  Sol.  Dec,  Art.  i.) 

6.  Is  this  sin  therefore  propagated  in  all  men? 

It  is.  For  since  tlie  fall  of  Adam,  all  men  born 
naturally,  are  born  with  sin,  L  e.,  without  the  fear 
of  God,  without  confidence  in  God,  and  with  con- 
cupiscence. On  this  account  all  men  hate  God,  and 
are  by  nature  the  children  of  wrath.  [Augsburg 
Confession,  Art.  ii;  Forjn  of  Concord,  Epitome.) 

7.  What  punishments  follow  this  sin  ? 
Temporal  and  eternal  death,  and,  in  addition, 

other  bodily,  spiritual,  temporal  and  eternal  calam- 
ities and  miseries,  as  well  as  subjection  to  the 
power  and  dominion  of  Satan,  into  whose  griev- 
ous service  man  has  been  delivered  because  of 
sin.  [Form  of  Concord,  Sol.  Dec,  Art.  i,  13.) 

8.  What  errors  contrary  to  this  article  must  we 
shun  ? 

■  Two  especially.  The  former  of  which  is  that 
of  the  Pelagians,  and  of  the  Papists,  who,  to  a 
certain  extent,  hold  to  the  same  opinions.  The 
latter  error  is  that  which  formerly  was  held  by  the 
Manicheans,  and  more  recently  by  the  Flaccians. 

9.  Mention  the  errors  of  the  Pelagians. 

First.  They  imagine  that  original  sin' is  only  a 
fault,  which,  without  any  corruption  whatever  of 


64  LUTHERAN    THEOLOGY. 

our  own  nature,  has  been  contracted  from  the 
transgression  of  another. 

Secondly.  That  wicked  desires  are  not  sin ;  but 
only  certain  conditions  or  essential  properties  of 
nature  with  which  we  have  been  created. 

Thirdly.  That  this  defect  and  hereditary  evil  is 
not  in  the  sight  of  God  properly  and  truly  such  a 
sin,  as  will  cause  the  destruction  of  him  who  is 
not  freed  by  Christ. 

Fourthly.  That  even  since  the  fall,  our  nature 
is  uninjured,  and,  indeed,  especially  in  spiritual 
things,  it  is  still  entirely  good  and  pure,  and  in 
those  things  pertaining  to  its  own  nature,  i.  e.,  in 
its  own  natural  strength  and  power,  it  is  perfect 
and  unimpaired. 

Fifthly.  That  original  sin  is  only  something  ex- 
ternal, of  almost  as  little  account  as  a  mole  or 
superj&cial  stain ;  or  that  it  is  only  a  corruption  of 
accidental  properties. 

Sixthly.  That  original  sin  is  not  a  defect,  or 
deprivation,  or  withdrawal,  but  only  an  external 
hindrance  of  spiritual  power  for  good,  just  as  if  a 
loadstone  were  anointed  with  syrup,  in  which  case 
its  natural  strength  would  not  be  destroyed,  but 
only  weakened. 

Seventhly.  That  on  account  of  the  fall  of  the 
race,  our  nature  is  indeed  very  much  weakened 
and  impaired;  yet  it  has  not  utterly  lost  all  its 
goodness;  but  man,  from  his  natural  birth,  has 
still  some  good  left,  minute,  small  and  weak 
though  this  may  be,  viz.,  the  capacity,  fitness, 


OF    SIN.        ^  65 

ability,  power  and  strength  to  begin,  to  work, 
or  to  co-operate  in  spiritual  things.  [Forra  of 
Concord,  Sol.  Dec,  Art.  i,  17-23.) 

10.  Prove  that  wicked  desire  [concupiscence)  is  sin? 
The  Papists,  at  the  time  of  the  presentation  of 

the  Augsburg  Confession,  in  opposition  to  Luther, 
contended  that  wicked  desire  was  not  sin,  but 
only  a  punishment.  But  Luther,  on  the  other 
hand,  defended  his  position  that  it  was  sin;  and, 
in  so  doing,  he  was  right.  For  Paul  says,  that 
he  would  not  have  known  that  lust  Avas  sin, 
except  the  law  had  said,  Thou  shalt  not  covet. 
Rom.  7 :  7.  Likewise,  "I  see  another  law  in  my 
members  warring  against  the  law  of  my  mind, 
bringing  me  into  captivity  to  the  law  of  sin  which 
is  in  my  members."  {Apology,  Art.  ii,  38,  39.) 

11.  Is  the  position  of  the  Papists  therefore  correct 
when  they  contend  that  ivicked  desire  is  an  incitement 
possessing  no  moral  character  ? 

By  no  means.  For  who  could  ever  say  that 
that  has  no  moral  character,  which,  even  though 
it  do  not  complete  its  work  by  obtaining  the 
entire  consent  of  the  will,  yet  leads  us  to  doubt 
concerning  the  anger  and  the  grace  of  God,  to 
be  displeased  because  God  does  not  immediately 
remove  our  afflictions,  to  be  filled  with  wrath, 
lust,  desire  of  glory,  riches,  etc.  ?  [Apology,  Art. 
ii,  42.) 

12.  What  are  the  errors  of  the  second  class  of 
errorists,  the  ancient  and  the  modern  Manicheans  ? 

6* 


66  LUTHERAN    THEOLOGY. 

The  errors  of  the  former  Manicheans  concern- 
ing original  sin  were  as  follows : 

First.  In  the  beginning,  the  nature  of  man  was 
indeed  created  by  God  pure  and  good ;  but  now, 
'  since  the  fall,  original  sin  from  without  has  been 
infused  by  Satan  into  our  nature,  and  so  mixed 
with  it  that  it  has  become  essential  to  it,  just  as 
poison  may  be  mingled  with  wine. 

Secondly.  That  it  is  not  the  corrupt  man  him- 
self that  sins,  but  something  else  existing  in  him, 
which  is  foreign  to  his  nature;  and  that  God,  by 
his  law,  does  not  accuse  and  condemn  our  nature 
itself,  but  only  original  sin.  [Form  of  Concord, 
Sol.  Dec,  Art.  ii,  26.) 

13.  It  has  been  stated  thai  the  doctrine  of  the  Flac- 
cians  concerning  original  sin  is  nearly  allied  to  that  of 
the  Manicheans  ;  what  therefore  is  it  ? 

The  Flaccians  contend  that  original  sin,  prop- 
erly speaking,  and  without  making  the  least  dis- 
tinction, is  the  very  substance,  nature  and  essence 
of  corrupt  man ;  so  that,  since  the  fall,  between 
the  corrupted  nature  considered  in  itself,  and 
original  sin,  there  is  no  longer  any  difierence, 
nor  can  any  distinction  be  conceived;  or,  at  least 
in  thought,  original  sin  cannot  be  separated  from 
our  nature  itself.  [Form  of  Concord,  Epitome,  Art. 
ii,  19.) 

14.  Can  you  produce  arguments  by  which  to  refute 
the  p>osition  of  the  Flaccians  ? 

Yes ;  and  that  too  from  the  chief  articles  of 
Christian  faith,  namely,  the  articles  concerning 


OF    SIN.  67 

creation,  the  incarnation  of  the  Son  of  God,  re- 

* 
demption,  sanctification,  resurrection,  etc.  [Form 

of  Concord,  Sol.  Dec,  Art.  i.) 

15.  How  do  you  prove  this  from  the  article  concern- 
ing creatio7i  ? 

God  created  human  nature  not  only  previous 
to  the  fall,  but,  even  since  the  fall,  he  creates, 
preserves,  and  sustains  the  same. 

Deut.  32  :  6.  Is  he  not  thy  father  that  hath  bought  thee  ?  hath  he 
not  made  thee  ? 

Job  10  :  8.  Thine  hands  have  made  me  and  fashioned  me. 
Acts  17  :  28.  In  him  we  live,  and  move,  and  have  our  being. 

Eut  God  is  not  the  creator  and  preserver  of 
sin ;  therefore  original  sin  is  not  the  very  nature 
of  man,  but  is  something  distinct  from  it.  [Form 
of  Concord,  ih.,  34.) 

16.  Prove  this  also  from  the  article  concerning  the 
incarnation  of  the  Son  of  God. 

The  Son  of  God  assumed  our  very  human 
nature,  but  he  did  not  assume  original  sin ;  so 
that  in  all  things,  except  sin,  he  became  like  us 
his  brethren.  Heb.  2  :  17.  [Form  of  Concord,  ib.,  43.) 

Therefore  human  nature,  even  since  the  fall, 
and  original  sin,  are  not  one  and  the  same  thing, 
but  are  to  be  carefully  distinguished. 

17.  Is  the  same  evident  also  from  the  article  con- 
cerning redemjjtion  ? 

It  is.  For  Christ  redeemed  that  which  he  as- 
sumed. But  he  did  not  redeem  original  sin ;  and 
therefore  he  did  not  assume  original  sin.  Hence 
it  is  necessary  to  make  a  great  difference  between 


68  LUTHERAN    THEOLOGY. 

our  nature,  which  Christ  assumed  and  redeemed, 
and  original  sin.  [Form  of  Concord,  ib.,  43.) 

18.  Can  this  be  inferred  in  the  same  manner  from 
the  article  concerning  sanctification  ? 

Yes.  For  God  purifies,  cleanses,  sanctifies,  and 
saves,  not  original  sin,  but  man  or  human  nature. 
(Form  of  Concord.) 

Therefore  original  sin  cannot  be  man  himself, 
unless  by  a  wicked  absurdity,  too  shocking  to  be 
heard,  some  one  would  wish  with  these  more  re- 
cent Manicheans  to  afiirm  that  original  sin  is  bap- 
tized in  the  name  of  the  Holy  Trinity,  sanctified, 
and  finally  saved.  {Form  of  Concord,  ib.,  45.) 

19.  Show  this  also  from  the  article  concerning  the 
resurrection. 

On  the  last  day,  the  substance  of  this  our  flesh, 
which  we  now  bear,  will  rise  again,  cleansed,  how- 
ever, from  sin;  and  in  eternal  life  we  will  possess 
and  retain  the  very  soul  which  we  now  have,  but 
it  will  not  be  contaminated  by  sin.  Job  19  :  26. 
In  my  flesh  I  shall  see  God.  [Form  of  Concord^ 
ib.,4Q.) 

Now,  if  there  be  no  diflerence  between  our  cor- 
rupt nature  and  original  sin,  it  would  follow  that: 
1.  Either  this  flesh  will  not  rise  again  on  the  last 
day ;  or,  2.  Sin  will  rise  again  on  the  last  day, 
and  exist  and  remain  in  the  elect  throughout 
eternal  life;  both  of  which  suppositions  directly 
contradict  the  article  concerning  the  resurrection. 
[Form  of  Concord,  ib.,  47.) 


OF    SIN.  69 

20.  As  original  sin  is  something  distinct  from  human 
nature^  is  it  a  substance  or  an  accident? 

This  is  by  no  means  an  unimportant  question, 
inasmuch  as  everything  which  is,  is  either  a  sub- 
stance or  an  accident,  not  existing  by  itself,  but 
in  a  substance,  from  which  it  is  etitirely  distinct. 
Now,  it  is  clearly  evident  to  all  whose  minds  are 
not  disordered,  that  sin  is  not  anything  subsisting 
by  itself,  but  only  inhering  in  man  in  such  a  man- 
ner as  to  be  subject  to  change.  Who,  therefore, 
can  hesitate  to  reply  frankly,  directly,  and  openly, 
that  original  sin  is  not  a  substance,  but  an  accident  ? 
{Form  of  Concord,  ib.,  56.) 

21.  What  is  actual  sin  ? 

Actual  sin  is  every  action,  whether  internal  or 
external,  which  conflicts  with  the  law  of  God;  as 
in  the  mind,  Aoxihis,  concerning  God;  in  the  will  and 
heart,  the  flames  of  wicked  desires;  a7id  in  the 
members,  all  motions  and  actions  contrary  to  the 
Divine  law.   [Blelanchthon's  Loci.) 

22.  What  is  a  mortal  sin  ? 

In  those  who  have  not  been  born  again,  every 
sin  is  mortal,  whether  it  be  original  or  actual,  in- 
ternal or  external.  But  in  those  who  have  been 
born  again,  a  mortal  sin  is  either  a  fundamental 
error,  or  an  internal  action,  contrary  to  the  law 
of  God,  committed  against  conscience,  and  de- 
priving its  subject  of  the  grace  of  God,  faith,  and 
the  Holy  Ghost,  (llelanchihon.) 

23.  What  is  a  venial  sin? 

By  its  own  nature,  and  in  itself  considered,  no 


70  LUTHERAN    THEOLOGY. 

sin  whatever  is  venial ;  but  sin  becomes,  and  ia 
regarded  as  such,  through  and  on  account  of  Christ. 
{3Ielanchthon.) 

A  venial  sin,  therefore,  is  a  fall  or  action  of  the 
regenerate,  which  conflicts  with  the  law  of  God, 
but  does  not  cause  the  loss  of  grace,  the  Holy 
Ghost,  and  faith ;  for  those  who  have  been  born 
again,  in  their  spirit  strive  that  they  may  not  be 
led  astray  contrary  to  conscience,  and  they  grieve 
over  their  corruption,  and  believe  that  for  the  sake 
of  their  Mediator,  God  regards  them  with  favor, 
and  gratuitously  forgives  them  all  their  sins, 
through  and  on  account  of  Christ. 

24.  What  is  a  sin  contrary  to  conscience  ? 

It  is  a  sin  committed  by  one,  who,  although 
warned  by  conscience,  knowingly  and  willingly 
perpetrates  evil. 

25.  What  is  a  mortal  sin  committed  against  the 
Son  of  man  ? 

It  is  either  an  attack  arising  from  ignorance, 
made  against  Gospel  truth,  by  one  who  has  never 
been  a  confessor  of  this  truth ;  or,  it  is  a  denial 
of  the  same,  unaccompanied,  however,  by  any 
hostile  blasphemy,  made  by  one  who  has  con- 
fessed the  truth,  and  who  has  been  led  into  this 
by  infirmity,  or  the  fear  of  danger. 

■  26.  What  is  a  mortal  sin  against  the  Holy  Ghost? 

It  is  a  voluntary  apostasy  or  denial  of  either  a 

portion  or  the  whole  of  Gospel  truth,  made  by 

one  who  has  acknowledged  his  faith  in  it,  and 


OF    SIN.  71 

who,  with  deliberate  purpose,  contrary  to  the  tes- 
timony of  his  own  heart  and 'conscience,  hostilely 
attacks  and  despises  the  ministry  of  the  Holy 
Ghost,  or  the  means  of  grace. 

27.  Why  is  it  said  that  this  sin  against  the  Holy 
Crhost  is  unpardonable  ? 

Not,  indeed,  because  the  impossibility  of  its 
forgiveness  is  such,  that  the  greatness  of  its  guilt 
exceeds  and  surpasses  the  mercy  of  God  and  the 
merit  of  Christ. 

Rom.  5  :  20.  Where  sin  abounded,  grace  did  much  more  abound. 

1  John  1  :  7.  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from 
all  sin. 

1  John  2  :  2.  Christ  is  the  propitiation  for  our  sins ;  and  not  for  ours 
only,  but  also  for  the  sins  of  the  whole  world. 

28.  In  lohat  sense  therefore  is  this  sin  said  to  be 
unpardonab 

This  sin  is  never  indeed  forgiven,  but  this  is 
the  fault  of  the  sinner;  because,  1.  He  volunta- 
rily forsakes  Christ,  without  whom  there  is  no 
sacrifice  for  sin ;  2.  He  persistently  neglects, 
despises,  and,  as  it  were,  treads  under  his  feet, 
the  instruments  or  means  of  grace,  without  which 
no  one  can  obtain  forgiveness  of  sins;  3,  and 
lastly.  This  sin  is  connected  with  final  harden- 
ing of  the  heart,  so  that  with  confirmed  pur- 
pose, the  sinner  at  length  knowingly,  willingly 
and  recklessly  proceeds  to  attack  and  blaspheme 
that  truth  which  he  had  at  one  time  acknowl- 
edged. 


72  LUTHERAN    THEOLOGY. 

29.  Is  sin  found  in  those  who  have  become  the  sub- 
jects of  the  scmctifi/ivg  influences  of  the  Spirit? 

Paul  himself  makes  a  distinctiou  between  the 
sins  of  the  reo;enerate  and  the  unreojenerate. 
Rom.  8  :  13.  If  ye  live  after  the  flesh,  ye  shall 
die ;  but  if  ye  through  the  Spirit  do  mortify  the 
deeds  of  the  body,  ye  shall  live.  Here  he  con- 
fesses that  in  the  regenerate  there  are  deeds  of 
the  body,  i.  e.,  many  vicious  inclinations,  doubts, 
securities,  distrusts,  wandering  presumptions,  and 
wicked  atfections ;  but  also  that  these  deeds  con- 
flict with  the  spirit,  i.  e.,  with  spiritual  motions, 
such  as  calling  upon  God,  faith,  patience,  chas- 
tity, and  other  exercises  of  piety.  [Melanchthon's 
Loci.) 


AETICLE  IX. 


OF   THE   FREE   "WILL. 


1.  Should  we  consider  the  human  will  in  one  aspect 
only  ? 

No.  For  its  consideration  comprehends  a  treat- 
ment of  four  states :  the  first,  before  the  fall ; 
the  second,  since  the  fall;  the  third,  after  regener- 
ation ;  the  fourth,  after  the  resurrection  of  the 
body.  (Form,  of  Concord,  Epitome,  Art.  ii,  1.) 

2.  In  what  condition  did  the  free  will  exist  prior  to 
the  fall? 

This  is  stated  in  Article  YI,  which  treats  of  the 


OF    THE     FREE    WILL.  73 

image  of  God.  l^ot  the  least  part  of  this  image 
was  man's  ability  to  sin,  or  refrain  from  sin,  ac- 
cording to  his  pleasure. 

3.  Since  the  fall  is  there  any  liberty  remaining  to  the 
hamxni  will  ? 

"*  Some.  For  it  has  the  ability  to  perform  that 
which,,  according  to  civil  law,  is  right,  and  to 
choose  those  things  which  are  subject  to  reason. 
In  a  certain  way,  it  can  speak  of  God,  can  pre- 
sent an  external  worship  of  him,  can  obey  magis- 
trates and  parents,  and  can  refrain  from  murder, 
adultery,  theft,  etc.  For,  as  human  nature  re- 
tains reason  and  judgment  concerning  things 
subject  to  sense,  there  remains  also,  to  some  ex- 
tent, a  choice  among  these  objects,  and  the  liberty 
and  power  to  perform  what,  according  to  civil 
law,  is  right.  {Augsburg  Confession  and  Apology, 
Art.  xviii.) 

4.  Why  do  you  say  only  "  to  some  extent  "  ? 
Because  the  power  of  wicked  desire  is  so  great, 

that  men  obey  these  evil  affections  more  frequently 
than  a  correct  judgment ;  and  the  devil,  who  works 
in  the  wicked,  does  not  cease  to  incite  this  weak 
nature  to  various  sins.  These  are  the  reasons  on 
account  of  which  righteousness,  judged  even  by 
civil  law,  is  so  rare  among  men. 

5.  Since  the  fall  has  man  any  liberty  in  spiritual 
things  ? 

He  has  not.  For  since  the  fall  man  has  lost 
all  power,  without  the  aid  of  the  Holy  Ghost,  to 
fulfil  the  righteousness  of  God,  or  spiritual  right- 

7 


( 
74  LUTHERAN    THEOLOGY. 

eousness.  Because  "  the  natural  man  receivetli 
not  the  things  of  the  Spirit  of  God;"  but  this 
righteousness  is  fulfilled  when  the  Holy  Ghost, 
through  the  word,  is  begotten  in  the  heart.  {Augs- 
burg Confession,  Art.  xviii.) 

6.  But  cannot  man  prior  to  conversion  to  some  ex- 
tent, even  though  feebly,  prepare  himself  for  grace,  and 
receive  the  word  of  God,  or  assent  to  it  f 

He  cannot.  For  Scripture  declares  that  the 
mind,  heart  and  will  of  the  unregenerate  man,  in 
spiritual  and  divine  things,  cannot  in  any  manner, 
from  their  own  natural  strength,  understand,  be- 
V\Jieve,  embrace,  think,  will,  begin,  accomplish, 
perform,  work,  or  co-operate. 

In  the  Smaller  Catechism  of  Dr.  Luther,  it  is  thus  written  :  "I  be- 
lieve that  I  cannot  by  my  own  reason  or  strength  believe  in  Jesus  Christ 
my  Lord  or  come  to  him  ;  but  the  Holy  Ghost  hath  called  me  through 
the  Gospel,  enlightened  me  by  his  gifts,  and  sanctified  and  preserved 
me  in  the  true  faith ;  in  like  manner  as  he  calls,  gathers,  enlightens, 
and  sanctifies  the  whole  Christian  church  on  earth,  and  preserves  it 
in  union  with  Jesus  Christ  in  the  one  true  faith."  Likewis"  In  the 
explanation  of  the  second  petition  of  the  Lord's  Prayer  we  find  these 
words:  "When  is  this  effected"  (namely,  that  the  kingdom  of  God 
should  come  to  us),  the  reply  is  :  "  When  our  Heavenly  Father  gives 
us  his  Holy  Spirit,  so  that  by  his  grace,  we  believe  his  holy  Word, 
and  live  a  godly  life,"  etc.  These  passages  afiirm  that  we  cannot 
by  our  own  strength  come  to  Christ,  but  that  God  gives  us  his  Holy 
Spirit,  by  whom  we  are  enlightened,  sanctified,  and  thus  through 
faith  led  to  Christ,  and  preserved  in  him.  Here  neither  our  will  nor 
our  co-operation  is  mentioned. 

To  these  words  we  add  those  in  which  Dr.  Luther  declared  his  de- 
sign to  remain  steadfast  in  this  doctrine  to  the  end.  They  occur  in 
his  Larger  Confession  concerning  the  Lord's  Supper,  and  are  as  fol- 
lows :  "  I  reject  and  condemn  as  pure  errors  all  doctrines  whieh.extol 
-^  our  free  will ;  inasmuch  as  they  directly  conflict  with  the  aid  and 
grace  of  the  Holy  Spirit.  For  since  without  Christ,  death  and  sin 
reign  over  us,  and  the  devil  is  our  God  and  prince,  there  cannot  be  any 


OF    THE    FREE    WILL.  75 

power  or  virtue,  wisdom  or  understanding,  by  which  we  can  prepare 
ourselves  for  righteousness  or  life,  or  seek  after  it ;  but  it  is  clearly 
evident  that  we  are  blinded  captives  and  slaves  of  sin  and  the  devil, 
and  that  we  perform  and  think  only  such  things  as  are  pleasing  to 
them,  and  contrary  to  God  and  his  commandments."  In  these  words, 
Dr.  Luther,  of  sainted  memory,  declares  that  our  free  will  possesses 
no  power  whatever  in  virtue  of  which  man  can  prepare  himself  for 
righteousness  or  seek  after  it.  But  on  the  other  hand  he  teaches  that 
man  is  blinded,  and  as  a  captive  only  can  obey  the  will  of  Satan,  and 
do  those  things  which  displease  God.  Hence  we  should  not  imagine 
any  co-operation  of  our  will  in  conversion.  For  it  is  necessary  that 
man  should  be  divinely  drawn,  and  be  born  again  of  God :  otherwise 
there  is  no  thought  in  our  hearts  which  inclines  itself  to  embrace  the 
Gospel. 

Hence  that  doctrine  is  incorrect  which  teaches  that  the  unregen- 
erate  man  has  power  sufficient  to  desire  to  embrace  the  Gospel,  and  be 
consoled  thereby,  and  that  in  this  manner  the  human  will  in  its  natu- 
ral condition  can  to  a  certain  extent  co-operate  in  conversion.  {Form 
of  Concord,  Sol.  Dec,  Art.  ii,  40.) 

7.  Can  you  prove  this  from.  Scripture  f 

Yes.  For  it  testifies  that  in  reference  to  good, 
man  is  entirely  corrupt  and  dead,  so  that  since  the 
fall,  in  his  uuregenerate  nature  there  is  not  the 
least  particle  of  strength  left,  by  which  he  of  his 
own  accord  can  prepare  himself  for  the  grace  of 
God,  or  can  apprehend  that  grace  as  offered  him, 
or  from  and  through  himself  become  capable  of 
this  grace,  or  apply  himself  to  it.  I^for  can  he, 
either  entirely  or  in  the  least  degree  by  his  own 
strength,  confer,  act,  work  or  co-operate  in  any- 
thing towards  his  conversion.  But  he  is  the  ser- 
vant of  sin,  and  slave  of  Satan,  by  whom  he  is 
led  about. 

8.  Bi/  lohat  passages  is  this  declared  ? 
Concerning  the  mind  or  intellect  of  man,  we 

have  the  following  clear  testimonies : 


76  LUTHERAN    THEOLOGY. 

1  Cor.  2  :  14.  The  natural  manreceiveth  not  the  things  of  the  Spirit 
of  God  :  for  they  are  foolishness  unto  him  :  neither  can  he  know  them, 
because  they  are  spiritually  discerned. 

Eph.  4  :  17,  18.  They  walk  (i.  e.,  unregenerate  men)  in  the  vanity 
of  their  mind,  having  the  understanding  darkened,  being  alienated 
from  the  life  of  God  through  the  ignorance  that  is  in  them,  because 
of  the  blindness  of  their  heart. 

Matt.  13  :  13.  They  seeing,  see  not  j  and  hearing,  they  hear  not; 
neither  do  they  understand. 

Rom.  3  :  12.  They  are  all  gone  out  of  the  way,  they  are  together 
become  unprofitable  :  there  is  none  that  doeth  good,  no,  not  one. 

Eph.  5:8.  Ye  were  sometime  darkness,  but  now  are  ye  light  in 
the  Lord. 

Acts  26  :  18.   To  turn  them  from  darkness  to  light. 

John  1  :  5.  The  light  shineth  in  darkness. 

Eph.  2:  1.  "Who  were"  (not  weak,  not  feeble,  not  sick,  but) 
"dead  in  sins." 

2  Cor.  3  :  5.  Not  that  we  are  suflBcient  of  ourselves,  to  think  any- 
thing as  of  ourselves ;  but  our  sufficiency  is  of  God. 

Rom.  8  :  7.  The  carnal  mind  is  enmity  against  God.  {Form  of  Con- 
cord, Sol.  Dec,  Art.  ii,  9-11.) 

9.  JProve  the  same  concerning  the  human  heart  or 
will. 

First.  This  is  evident  from  the  passages  already 
adduced.  For  how  can  the  unregenerate  man 
will  anything  in  spiritual  matters,  when  he  cannot 
understand  what  these  spiritual  matters  are. 

Secondly.  Scripture  distinctly  declares  that  the 
will  of  the  unregenerate  man,  in  divine  things,  is 
deeply  depraved,  and  is  turned  not  only  from  God, 
but  also  against  God,  and  toward  every  evil  thing. 

Gen.  6  :  5.  God  saw  that  the  wickedness  of  man  was  great  in  the 
earth,  and  that  every  imagination  of  his  thoughts  was  only  evil  con- 
tinually. 

Gen.  8  :  22.  The  imagination  of  man's  heart  is  evil  from  his  youth. 

Jer.  17  :  9.  The  heart  is  deceitful  above  all  things,  and  desperately 
wicked  :  who  can  know  it  ? 

Gal.  5  :  17.  The  flesh  lusteth  against  the  Spirit. 


OF    THE    FREE    WILL.  77 

Rom.  8  :  7.  The  carnal  mind  is  enmity  against  God. 

Rom.  7  :  14.  We  know  that  the  law  is  spiritual :  but  I  am  carnal, 
sold  under  sin.  Ver.  22,  23.  I  delight  in  the  law  of  God,  after  the 
inward  man  ;  but  I  see  another  law  in  my  members  warring  against 
the  law  of  my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin 
which  is  in  my  members.   {Form  of  Cojicord,  ii,  17.) 

10.  If  this  be  the  condition  of  the  unregenerate  man, 
does  it  not  seem  as  if  he  could  do  no  more  towards  his 
own  conversion  than  a  stone  or  a  block  ? 

The  Holy  Scriptures  in  fact  compare  the  heart 
of  the  unregenerate  to  a  hard  stone,  which  does  not 
yield  to  the  touch,  but  resists ;  likewise  to  a  rough 
block;  and  even  sometimes  to  a  fierce  wild  beast: 
but  comparisons  of  this  kind  must  be  understood 
in  their  orthodox  sense.  {Form  of  Concord,  ib.,  ii, 
19.     From  Luther.) 

11.  What  is  the  orthodox  sense  ? 

This  sense  is  not, — that  since  the  fall  man  has 
ceased  to  be  a  rational  creature ;  or,  that  he  is 
converted  to  God,  without  hearing  or  meditating 
upon  the  divine  word;  or,  that  in  external  and 
civil  matters  he  cannot  understand  or  freely  do, 
or  omit  to  do,  that  which  is  right  or  wrong ;  but, 
that  in  spiritual  and  divine  things,  of  his  own 
strength,  he  cannot  accomplish  anything  more 
toward  his  conversion  than  a  block  or  a  stone ; 
yea,  that  on  account  of  his  resistance  he  has  less 
power  than  these  objects.  {Fortn  of  Concord,  ib., 
ii,  24.) 

12.  Is  there  therefore  no  aptitude  whatever  for  con- 
version to  be  ascribed  to  man  in  his  iinregenerate  state  ? 

With  Luther  we  make  a  distinction  between 
7* 


78  LUTHERAN    THEOLOGY. 

aptitude,  or  active  capacity,  and  passive  capacity. 
The  former  we  declare  that  the  unregenerate 
and  unconverted  man  does  not  possess ;  but  the 
latter  (passive)  we  grant  to  him.  (Form  of  Con- 
cord, lb.,  ii,  23.) 

13.  What  reason  have  you  for  such  a  distinction  f 
Because  God,  by  a  most  severe,  but,  at  the 

same  time,  by  a  most  just  judgment,  utterly  cast 
away  for  all  eternity  the  wicked  fallen  spirits; 
yet,  in  his  unparalleled  pity,  he  wished  that  the 
deeply  miserable  nature  of  fallen  man  might  be- 
come capable  of  conversion,  the  grace  of  God, 
and  eternal  life,  and  might  obtain  the  same ;  not, 
indeed,  by  any  natural,  active  or  effective  fit- 
ness, aptitude  or  capacity  of  its  own,  but  from 
pure  grace,  through  the  merciful  and  effectual 
working  of  the  Holy  Ghost.  Therefore  passive 
capacity  is  very  correctly  ascribed  to  unregen- 
erate man. 

14.  If  man  in  his  own  strength  does  nothing  towards 
his  own  conversion,  who  therefore  accomplishes  it? 

The  Holy  Scriptures  ascribe  the  conversion  of 
unregenerate  man,  faith  in  Christ,  regeneration, 
renewal,  and  all  those  things  which  belong  to  the 
effectual  beginning  and  completion  of  the  same, 
in  no  manner  to  the  human  powers  of  the  natural 
free  will ;  but  they  refer  it  alone,  entirely,  and 
wholly,  to  the  divine  operation  of  the  Holy  Ghost. 
(Form  of  Concord,  ib.,\\,  25.) 

15.  Establish  this  from  Scripture? 

Phil.  2  :  13.  It  is  God  which  worketh  in  you,  both  to  will  and  to  do. 


OF     THE    FREE     WILL.  79 

Acts  5  :  31.  A  Prince  and  Saviour  for  to  give  repentance  to  Israel. 

2  Tim.  2  :  25.  If  God,  peradventure,  will  give  them  repentance. 

Phil.  1  :  29.  For  unto  you  it  is  given  in  behalf  of  Christ,  not  only 
to  believe  on  him. 

Eph.  2  :  8.  By  grace  are  ye  saved,  through  faith  ;  and  that  not  of 
yourselves  :  it  is  the  gift  of  God. 

John  6  :  29.  This  is  the  work  of  God,  that  ye  believe  on  him  whom 
he  hath  sent. 

Matt.  13  :  11.  It  is  given  unto  you  to  know  the  mysteries  of  the 
kingdom  of  heaven. 

Deut.  29  :  4.  The  Lord  hath  not  given  you  an  heart  to  perceive, 
and  eyes  to  see,  and  ears  to  hear,  unto  this  day. 

The  Hoi}'  Ghost  is  a  spirit  of  regeneration  and 
renewal : 

Titus  3  :  5,  6.  Not  by  works  of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us,  by  the  washing  of  regenera- 
tion, and  renewing  of  the  Holy  Ghost. 

Ezek.  11  :  19.  I  will  give  them  one  heart,  and  I  will  put  a  new  spirit 
within  you  ;  and  I  will  take  the  stony  heart  out  of  their  flesh,  and 
will  give  them  an  heart  of  flesh. 

Ezek.  36  :  26.  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will 
I  put  within  you. 

Deut.  30  :  6.  And  the  Lord  thy  God  will  circumcise  thy  heart,  and 
the  heart  of  all  thy  seed,  to  love  the  Lord  tby  God. 

Ps.  51  :  10.  Create  in  me  a  clean  heart,  0  God  ;  and  renew  a  right 
spirit  within  me. 

Eph.  2:10.  We  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works.  _ 

Jnmes  1  :  17.  Every  good  gift  and  every  perfect  gift  is  from  above, 
and  Cometh  down  from  the  Father  of  lights. 

John  6  :  44.  No  man  can  come  to  me,  except  the  Father  which 
hath  sent  me  draw  him. 

Matt.  11  ;  27.  Neither  knoweth  any  man  the  Father,  save  the  Son, 
and  he  to  whomsoever  the  Son  shall  reveal  him. 

1  Cor.  12  :  3.  No  man  can  say  that  Jesus  is  the  Lord  but  by  the 
Holy  Ghost. 

John  15  :  5.  Without  me  ye  can  do  nothing. 

2  Cor.  3  :  5.   Our  sufficiency  is  of  God. 

1  Cor.  4  :  7.  What  hast  thou,  which  thou  didst  not  receive?  Now, 
if  thou  didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst  not  re- 
ceived it  ? 


80  LUTHERAN    THEOLOGY. 

16.  Does  the  Holy  Ghost  accomplish  the  work  of 
conversion,  by  the  use  of  means,  or  without  them  ? 

By  the  use  of  means.  For  it  has  seemed  good 
to  God  to  call  to  eternal  salvation,  to  draw  to 
himself,  to  convert,  regenerate  and  sanctify  men 
in  no  other  way  than  through  his  word,  whether 
preached  or  read,  and  through  the  proper  use  of 
the  sacraments.  [Form  of  Concord,  ib.,  ii,  50.) 

17.  Show  this  from  Scripture. 

1  Cor.  1  :  21.  For  after  that  in  the  wisdom  of  God  the  world  hy  wis- 
dom knew  not  God,  it  pleased  God  by  the  foolishness  of  preaching  to 
save  them  that  believe. 

Rom.  10  :  17.  Faith  cometh  by  hearing,  and  hearing  by  the  word. 

John  17  :  20.  Neither  pray  I  for  these  alone  ;  but  for  them  also 
which  shall  believe  on  me  through  their  word. 

Acts  10  :  6.  He  shall  tell  thee  what  thou  oughtest  to  do. 

Matt.  17:5.  The  eternal  Father  said  concerning  his  Son,  "Hear 
ye  him." 

18.  Please  to  describe  the  entire  mode  or  process  by 
ivhich  God  converts  men. 

Since  the  natural  strength  of  man  cannot  con- 
fer any  aid,  nor  bring  any  assistance  whatever,  for 
conversion,  God,  in  his  unspeakable  goodness  and 
mercy,  goes  before  us,  and  provides  for  the  proc- 
lamation of  the  Gospel,  through  which  the  Holy 
Ghost  designs  to  accomplish  in  us  the  work  of 
conversion  and  regeneration;  and,  through  the 
preaching  of  this  word,  and  meditation  upon  it, 
he  enkindles  faith;  so  that  all  these  are  gifts  and 
operations  of  the  Holy  Ghost  alone.  {Form  of 
Concord,  ib.,\\,  71.) 

19.  How  therefore  does  the  human  will  concur  in  the 
work  of  conversion  ? 


OF    THE    FREE    WILL.  81 

It  certainly  does  not  concur,  either  as  an  effi- 
cient or  as  a  co-operating  cause,  or  as  a  cause 
without  which  the  work  would  not  be  accom- 
plished. For  which  reason  the  doctrine  concern- 
ing the  three  efficient  causes  is  rejected.  [Form 
of  Concord,  ib.,  ii,  90.) 

20.  How  then  does  it  concur  ? 

It  concurs  only  as  the  subject  to  be  converted, 
in  which  the  Holy  Ghost  works  conversion  and 
regeneration ;  towards  which  work  the  will  of 
man  does  nothing,  but  only  suffers  God  to  work 
in  it,  until  it  is  regenerated.  {Form  of  Concord,  ib., 
ii,  90.) 

21.  To  conclude,  state  how  many  causes  of  conver- 
sion there  are. 

Not  more  than  two :  one,  the  efficient  ^principal 
cause,  the  Holy  Ghost;  the  other,  the  word  of 
God,  which  is  the  instrument  employed  by  the 
Holy  Ghost  in  the  work  of  conversion.  The  in- 
tellect and  will  of  the  unregenerate  man,  con- 
stitute only  the  subject  of  conversion.  {Form  of 
Concord,  ib.,  ii,  90.) 

22.  In  conversion  is  the  will  therefore  entirely  pas- 
sive ? 

With  Luther,  we  state  that  in  conversion  man's 
will  is  entirely  passive,  if  those  new  notions  be 
considered  which  the  Holy  Ghost  without  the 
will  of  man  begins  in  the  heart,  and  through 
which  he  effects  conversion.  But,  after  conver- 
sion, the   renewed  will   is   the   instrument   and 


82  LUTHERAN    THEOLOGY. 

organ  of  the  Holy  Ghost,  so  that  it  not  only 
apprehends  grace,  but  also  co-operates  in  the 
succeeding  acts  of  faith.  [Form  of  Concord^  ib., 
u,  89.) 


ARTICLE  X. 

OF   THE   LAW   OF   GOD. 

1.  How  is  the  law  of  God  divided  ? 

Into  three  divisions,  viz. :  the  ceremonial,  the 
judicial  or  forensic,  and  the  moral  law. 

2.  What  is  the  Ceremonial  Law  f 

It  is  the  external  arrangement  of  sacrifices,  and 
of  the  whole  Levitical  cultus,  which  served  not 
only  to  distinguish  the  Jewish  people  from  other 
nations,  but  also  to  foreshadow  Christ  and  his 
benefits,  and  through  faith  truly  to  apply  him  to 
the  elect  and  believing. 

3.  Has  the  Ceremonial  Law  been  abolished?  and  if 
so^  why  ? 

It  has  been  abolished: 

(1.)  Because  God  himself  established  it  only  for 
a  certain  time,  and  for  a  certain  nation,  the  Is- 
raelites, again  and  again  in  Exodus  and  Leviticus 
repeating  these  words :  "  Ye  shall  observe  these 
things  in  yomr  generations." 

(2.)  Because  the  Ceremonial  Law  possessed  only 
the  type  and  shadow  of  Christ,  who  was  to  be 
born  at  some  future  time.     Hence,  since  he  has 


OF     THE    LAW     OF    GOD.  83 

come  in  the  flesh,  these  types  and  shadows  have 
necessarily  been  abolished. 

Heb.  10:1.  The  law  had  a  shadow  of  good  things  to  come,  and 
not  the  very  image  of  these  things  (»'.  e.,  of  the  body  and  blood  of 
Christ). 

(3.)  Because  God  himself  promised  a  new  cove- 
nant. 

Jer.  31  :  31.  Behold  the  days  come,  saith  the  Lord,  that  I  will  make 
a  new  covenant  with  the  house  of  Israel,  and  the  house  of  Judah. 
And  :  In  that  he  saith  a  new  covenant,  he  hath  made  the  first  old, 
Heb.  8  :  13.    {MelanchthoiV s  Loci  and  Exame7i.) 

4.  What  is  the  Forensic  or  Judicial  Law  ? 

It  is  the  political  constitution,  which  prescribes 
the  manner  of  observing  judicial  trials,  and  main- 
taining external  discipline  among  the  Israelitish 
people. 

5.  Has  this  law  also  been  abolished  f 
It  has : 

(1.)  Because  it  was  adapted  only  for  a  certain 
time  and  for  a  certain  form  of  government, 
namely,  the  Jewish. 

(2.)  Because  the  Jewish  commonwealth  was  to 
continue  only  until  the  time  of  Christ.  There- 
fore, this  law  could  not  be  perpetual. 

Gen.  49  :  10.  The  sceptre  shall  not  depart  from  Judah,  nor  a  law- 
giver from  between  his  feet,  until  Shiloh  come  ;  and  unto  him  shall 
the  gathering  of  the  people  be. 

(3.)  Because  the  Gospel  does  not  remove  any 
political  institutions,  which  are  in  any  manner  in 
accordance  with  the  Divine  will  and  justice. 

Matt.  22  :  21.  Render  therefore  unto  Csesar,  the  things  which  are 
Caesar's  •  and  to  God,  the  things  that  are  God's. 


84  LUTHERAN    THEOLOGY. 

Rom.  13  :  1.  Let  every  soul  be  subject  unto  the  bigher  powers.  For 
there  is  no  power  but  of  God. 

6.  What  is  the  Moral  Law  or  the  Ten  Command- 
ments ? 

The  Moral  Law  is  doctrine  revealed  to  us  by 
God,  enjoining  upon  us  what  we  ought  to  be, 
what  we  ought  to  do,  and  what  to  omit  to  do,  re- 
quiring perfect  obedience  towards  God,  and  de- 
claring his  wrath  against  all  those  not  affording 
such  perfect  obedience,  and  the  eternal  death  with 
which  he  will  punish  them.  {Melanchihon's  Loci.) 

7.  Save  we  not  a  knowledge  of  this  law  by  nature  ? 
Why  then  do  you  say  that  it  is  doctrine  revealed  to  us 
by  God? 

The  Divine  Law  is  indeed  inscribed  upon  the 
hearts  of  men,  so  that  human  reason  naturally 
has  some  knowledge  of  it;  but,  as  Paul  says, 
there  is  a  veil  upon  the  hearts  of  men,  which 
means  that  the  false  impression  has  taken  posses- 
sion of  their  minds,  that  external  and  civil  works 
can  satisfy  the  demands  of  the  law.  Therefore, 
there  was  a  necessity  for  a  new  revelation,  which 
through  the  ministry  of  Moses  was  made  in  the 
desert,  by  the  giving  of  the  Ten  Commandments. 
{Form  of  Co%cord,  Arts,  v  and  vi;  Apology,  Art.  iii.) 

Rom.  2  :  14,  15.  For  when  the  Gentiles,  which  have  not  the  law,  do 
by  nature  the  things  contained  in  the  law,  these  having  not  the  law, 
are  a  law  unto  themselves  ;  which  show  the  work  of  the- law  written 
in  their  hearts,  their  conscience  also  bearing  witness,  and  their 
thoughts  the  meanwhile  accusing,  or  else  excusing  one  another. 

8.  What  therefore  do  the  Ten  Commandments  re- 
quire f 


OF     THE    LAW    OF    GOD.  85 

TTot  only  external  civil  works,  which  a  rational 
man  can  in  some  manner  perform,  but  also  other 
works  placed  far  above  the  utmost  power  of  rea- 
son, viz.,  to  truly  fear,  love  and  call  upon  God. 
(Apologi/,  Art.  iii ;  Form  of  Concord,  Art.  v.) 

9.  Solo  many  uses  has  the  Moral  Law,  and  what 
are  Ihey  ? 

Generally  speaking,  the  Diviire  Law  has  three 
uses.  One  is  political,  that  external  discipline  and 
decency  may  to  a  certain  extent  be  preserved 
against  lawless  and  reckless  men.  Another  use 
is  pedagogical,  to  lead  sinners  to  a  knowledge  of 
sin.  A  third  use  is  didactic,  that  ihose,  who  have 
been  regenerated  bj^  God's  Spirit,  and  converted 
to  the  Lord,  and  in  whom  the  veil  of  Moses  has 
now  been  removed,  may  learn  how  to  walk  in  true 
piety,  and  to  have  a  certain  fixed  rule  according  to 
which  they  both  can,  and  ought  to  conform  their 
whole  life.  [Form  of  Concord,  Epitome,  Art.  vi,  1.) 

10.  What  necessity  is  there  of  a  law  for  those  who 
are  regenerate,  inasmuch  as  they  are  so  free,  that  even 
as  the  sun  of  itself  without  any  compidsion  performs 
its  regular  course,  so  they  also  of  themselves  by  the  im- 
pulse of  the  Holy  Ghost,  do  that  which  God  reqidres 
of  them  ? 

Although  believers  truly  converted  to  God,  and 
justified,  are  freed  from  the  curse  of  the  law, 
and  hence  both  truly  are  free,  and  are  correctly 
said  to  be  so,  yet  they  ought  to  exercise  them- 
selves daily  in  the  divine  law. 

8 


86  LUTHERAN    THEOLOGY. 

Ps.  1  :  2.  His  delight  is  in  the  law  of  the  Lord,  and  in  his  law  doth 
he  meditate  day  and  night. 

For  the  law  of  God  is  like  an  exceedingly  bright 
mirror,  in  which  the  will  of  God,  and  those  things 
which  please  him,  are  most  clearly  set  before  our 
eyes.  {Form  of  Concord^  Sol.  Dec.,vi,  4.) 

11.  But  has  not  the  Law  been  framed  for  the  right- 
eous ? 

Not  indeed  for  the  righteous,  but  for  the  un- 
righteous, as  the  Apostle  testifies  :  yet  this  should 
not  be  understood  as  implying  that  the  righteous 
should  live  without  law.  But  this  is  the  true  and 
genuine  meaning  of  the  words  of  Paul :  that  the 
law  cannot  destroy  by  its  curse,  those  who  through 
Christ  have  been  reconciled  with  God ;  and  that 
by  its  restraint  it  cannot  become  burdensome  to 
the  regenerate,  inasmuch  as  they  according  to  the 
inner  man  delight  in  the  law  of  God,  and  of  their 
own  accord  perform  its  works.  (Form  of  Concord, 
lb.,  vi,  5.) 

12.  But  why  have  the  regenerate  need  of  the  Law 
as  an  instructor  ? 

Because  the  renewal  and  sanctification  of  their 
mind  in  this  life  is  only  begun,  and  not  completed ; 
so  that  the  old  Adam  with  all  his  mental  and 
physical  strength  alwaj's  inheres  in  their  nature. 
{Foryn  of  Concord^  ib.,  vi,  7.) 

13.  Prove  this  from  the  Scriptures. 

The  Apostle  says  concerning  himself  (and  he 
surely  had  been  born  again) :  I  know  that  in  me 
(that  is,  in  my  flesh)  dwelleth  no  good  thing :  for 


OF     THE    LAW     OF    GOD.  87 

to  will  is  present  with  me;  but  how  to  perform 
that  which  is  good,  I  find  not.  For  the  good  that 
I  would,  I  do  not ;  but  the  evil,  which  I  would 
not,  that  I  do.  ...  I  see  another  law  in  my 
members  warring  against  the  law  of  my  mind, 
and  bringing  me  into  captivity  to  the  law  of  sin. 
Rom.  7  ^18,  19,  23. 

So  also  in  Gal.  5:17.  The  flesh  lusteth  against 
the  Spirit,  and  the  Spirit  against  the  flesh :  and 
these  are  contrary  the  one  to  the  other ;  so  that 
ye  cannot  do  the  things  that  ye  would. 

On  this  account  the  regenerate  need  not  only 
the  constant  admonition,  teaching,  and  threaten- 
ings  of  the  law,  but  also  its  chastisements,  so  that 
their  sloth  may  be  removed,  and  they  may  obey 
the  Holy  Ghost,  as  it  is  written  :  It  is  good  for 
me  that  I  have  been  afflicted ;  that  I  might  learn 
thy  statutes.     Ps.  119  :  71. 

Also,  1  Cor.  9  :  27.  I  keep  under  my  body,  and 
bring  it  into  subjection;  lest  that  by  any  means 
when  I  have  preached  to  others,  I  myself  should 
be  a  castaway.  So  also,  Heb.  12 :  8.  If  ye  be 
without  chastisement,  whereof  all  are  partakers, 
then  are  ye  bastards  and  not  sons.  {Form  of  Con- 
cord, lb.,  viii,  9.) 

14.  Can  any  other  reason  be  assigned,  on  account  of 
which  the  Law  should  be  urged  in  the  church  and  upon 
the  regenerate  ? 

Yes.  For  on  account  of  the  old  Adam,  who 
still  firmly  inheres  in  all  their  powers,  it  can 
easily  happen  that  the  regenerate  by  a  pretext  of 


88  LUTHERAN    THEOLOGY. 

private  devotion  in  matters  of  religion  can  frame 
something,  or  can  select  for  themselves  forms  of 
worship,  not  instituted  by  the  word  of  God :  or 
that  they  can  easily  imagine  or  persuade  them- 
selves that  their  life  and  works  are  entirely  pure 
and  perfect.  Hence  the  law  not  only  by  its  warn- 
ings and  threats,  but  also  by  its  punishments  and 
chastisements,  forces  the  old  Adam  to  obey  the 
Spirit,  and  brings  him  into  captivity  to  itself. 
Yea,  just  as  in  a  mirror,  it  shows  that  all  things 
in  the  regenerate,  while  they  remain  still  in  this  life, 
are  imperfect  and  impure,  so  that  they  must  join 
in  the  confession  of  the  Apostle  :  *'  T  know  noth- 
ing by  myself,  yet  am  I  not  hereby  justified."  1 
Cor.  4  :  4.  {Form  of  Concord,  Epitome,  vi,  4 ;  Sol. 
Dee.,  vi,  21.) 

15.  But  does  not  the  Gospel  afford  this  to  the  re- 
generate ? 

Yes,  the  Gospel  afibrds  this  in  part;  but  in  a 
far  different  manner  from  the  Law.  For  the  Law 
indeed  declares  that  it  is  the  will  and  command 
of  God,  that  we  should  walk  in  a  new  life,  but  it 
does  not  give  us  the  power  and  ability  by  which 
we  can  begin  and  3'ield  this  new  obedience.  But 
the  Holy  Ghost  who  is  given,  not, through  the 
preaching  of  the  law,  but  through  the  preaching 
of  the  Gospel,  renews  man's  heart.  {Form  of  Con- 
cord, Sol.  Dec,  vi,  11.) 

16.  Does  the  Holy  Ghost  accomplish  this  by  the  use 
of  means  or  without  them  ? 


OF    THE    LAW    OF    GOD.  89 

By  the  use  of  means.  For  he  uses  the  minis- 
try of  the  law  for  the  purpose  of  thereby  teaching 
the  regenerate,  and  in  the  Ten  Commandments 
showing  them  what  is  the  will  of  God,  and  what 
is  pleasing  to  him,  so  that  they  may  know  by 
what  good  works  to  fulfil  those  things  in  which 
"  God  had  before  prepared  that  they  should  walk." 
Eph.  2  :  10.  [Form  of  Concord,  ib.,  12.) 

17.  £>o  the  works  of  the  Law  and  the  works  of  the 
Spirit  therefore  differ? 

Greatly.  But  the  distinction  arises  from  the 
diversity  of  men  who  strive  to  live  according  to 
the  law  and  will  of  God,  some  of  whom  are  not 
as  yet  regenerated,  but  others  are  regenerated. 
{Form  of  Concord,  ib.,  16.) 

18.  What  relation  do  the  works  of  the  unregenerate 
sustain  to  the  laio  of  God? 

An  unregenerate  man  who  lives  to  a  certain 
extent  in  conformity  with  the  law  of  God,  and 
therefore  performs  the  works  of  the  law  only  be- 
cause they  have  been  commanded,  alibrds  this 
obedience  either  from  fear  of  punishment  or  hope 
of  some  reward.  He,  therefore,  is  still  under  the 
law  as  a  slave,  and  his  works,  St.  Paul  properly 
calls,  works  of  the  law.  {Form  of  Concord,  ib.,  16.) 

19.  What  relation  do  the  works  of  the  regenerate 
sustain  to  the  law  of  God? 

When  a  man  has  been  regenerated  by  the 
Hoi 3^  Ghost,  and  has  been  freed  from  the  law, 
i.  e.,  from  the  constraint  of  the  law,  and  is  led  by 

8* 


90  LUTHERAN    THEOLOGY. 

the  Spirit  of  God,  he  both  lives  according  to  the 
unchangeable  will  of  God  revealed  in  the  law, 
and,  so  far  as  he  has  been  regenerated,  does  all 
things  with  a  free  and  ready  spirit.  Such  works 
are  not  properly  called  works  of  the  law,  but 
works  and  fruits  of  the  Spirit.  For  these  are 
the  men  Avho  are  no  longer  under  the  law,  but 
under  grace.  Rom.  6  :  14.  {Form  of  Corieord,  Sol. 
Dec,  ib.,  17.) 

20.  Can  the  regenerate  obey  or  fulfil  the  moral  law, 
and  thus  be  justified? 

That  they  cannot  is  very  evident  from  what  has 
already  been  said.  For  the  good  works  of  the 
regenerate  in  this  life,  on  account  of  sin  inhering 
in  the  flesh,  are  imperfect  and  impure.  And 
although,  according  to  the  inner  man,  they  per- 
form those  actions  which  are  pleasing  to  God ; 
yet  they  constantly  and  incessantly  have  to  strive 
with  the  old  Adam,  who,  like  an  ungovernable 
and  obstinate  animal,  lusts  against  the  Spirit, 
and  therefore  must  be  restrained  not  only  by  the 
teachings,  exhortations  and  threa'tenings  of  the 
law,  but  also  by  its  blows  and  punishments,  so 
impossible  is  it  to  obey  or  fulfil  the  law.  [Form 
of  Concord,  ib.,  24.) 

21.  In  how  many  ways  did  Christ  fulfil  the  moral 
law? 

Principally  in  four  ways :  1.  By  explaining  the 
true  sense  of  the  law.  Matt.  5. 

2.  By  afibrding  it  perfect  obedience. 


OF    THE    GOSPEL.  91 

Rom.  5  :  19.  For  as  by  one  man's  disobedience  many  were  made  sin- 
ners, so  by  the  obedience  of  one  shall  many  be  made  righteous. 

3.  By  taking  upon  himself  the  curse  of  the 
law. 

Gal.  3:13.  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us. 

4.  By  bestowing  upon  us  his  own  righteous- 
ness, and  that  obedience  which  he  afforded  the 
law. 

2  Cor.  5  :  21.  He  hath  made  him  to  be  sin  for  us  -who  knew  no  sin, 
that  we  might  be  the  righteousness  of  God  in  him. 


AKTICLE  XI. 


OF   THE   GOSPEL. 


1.  What  is  the  Gospel? 

The  Gospel  is  doctrine  divinely  revealed  and 
full  of  consolation,  treating  of  the  mercy  of  God, 
and  the  gratuitous  remission  of  sins,  through  and 
on  account  of  the  merit  of  Christ  apprehended 
by  faith. 

The  Gospel,  properly  so  called,  is  doctrine,  teaching  what  man,  who 
is  unable  to  satisfy  God's  law,  and  who  on  that  account  is  condemned, 
ought  to  believe,  namely,  that  Jesus  Christ  made  expiation  and  satis- 
faction for  all  sins,  and,  without  respect  to  any  merit  of  the  sinner, 
has  obtained  for  him  forgiveness,  righteousness  before  God,  and 
eternal  life. 

But  when  the  Law  and  Gospel,  and  so  also  when  Moses  as  the 
teacher  of  the  Law,  and  Christ  as  the  teacher  of  the  Gospel,  are  com- 
pared with  each  other,  we  believe,  teach  and  confess  that  the  Gospel 


92  LUTHERAN    THEOLOGY. 

is  not  a  preaching  of  repentance,  convicting  of  sin,  but  that  properly 
it  is  nothing  else  than  that  joyful  announcement  and  proclamation 
full  of  comfort,  which  does  not  convict  or  terrify,  but,  on  the  other 
hand,  consoles  consciences  against  the  terrors  of  the  law,  bids  them 
look  to  the  merit  of  Christ  alone,  and  by  its  sweet  message  concerning 
grace  and  the  favor  of  God  obtained  through  the  merit  of  Christ,  again 
restores  them  to  peace.    (Form  of  Concord,  Epitome,  Art.  v,  5,  7.) 

Inasmuch  as  man  has  not  satisfied  God's  law,  but  transgressed  it, 
and  his  whole  nature,  with  all  his  thoughts,  speeches,  and  deeds, 
conflicts  with  its  requirements,  and  hence  he  has  become  subject  to 
the  wrath  of  God,  all  temporal  calamities,  and  eternal  death,  the 
Gospel,  properly  so  called,  teaches  what  this  most  miserable  sinner 
ought  to  believe,  in  order  to  obtain  the  forgiveness  of  his  sins  before 
God  ;  namely,  that  the  Son  of  God,  our  Lord  Jesus  Christ,  took  upon 
him.'elf  the  curse  of  the  law,  and  by  his  full  satisfaction  atoned  for  all 
our  sins,  in  order  that  through  him  alone  we  might  be  reconciled  with 
God,  by  faith  obtain  the  forgiveness  of  sins,  be  freed  from  death,  and 
all  other  punishments  of  sin,  and  be  eternally  saved. 

For  whatever  consoles  fearful  hearts,  whatever  offers  favor  and  the 
grace  of  God  to  transgressors,  is  properly  called  the  Gospel,  the  joy- 
ful message  that  the  Lord  God  does  not  wish  to  punish  our  sins,  but  on 
account  of  Christ,  to  forgive  us.  {Form  of  Concord,  Sol.  Dec,  Art. 
V,  20.) 

2.  As  there  are  differences  between  the  Law  and  the 
Gospel,  -please  to  enumerate  them  in  order. 

First.  They  dijffer  as  to  the  manner  in  . which 
the  knowledge  of  each  has  been  communicated. 
For  the  law  is  7iaturally  known,  inasmuch  as 
God  has  implanted  and  impressed  some  knowl- 
edge of  it  ug^pn  the  minds  of  men.  Rom.  2 :  14, 15. 
But  the  Gospel  is  a  mystery  hidden  from  the 
ages. 

Rom.  16  :  25,  26.  Now  to  him  that  is  of  power  to  establish  you 
according  to  my  gospel  and  the  preaching  of  Jesus  Christ,  according 
to  the  revelation  of  the  mystery,  which  was  kept  secret  since  the 
world  began,  but  now  is  made  manifest,  and  by  the  Scriptures  of  the 
prophets,  according  to  the  commandment  of  the  everlasting  God,  ma 
known  to  all  nations  for  the  obedience  of  faith. 


OP    THE    GOSPEL.  93 

3.  What  is  another  difference  between  the  Law  and 
the  Gospel? 

Secondly.  They  differ  as  to  their  subject-matter. 
For  the  law  comprises  commandments,  and  teaches 
what  we  ought  to  be,  what  we  ought  to  do,  and 
what  to  omit  to  do.  I>eut.  6  :  5.  But  the  Gospel 
comprises  the  promises  of  grace. 

John  3:16.  For  God  so  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  bim  should  not  perish,  but 
hiive  everlasting  life.  For  God  sent  not  his  Son  into  the  world  to 
condemn  the  world,  but  that  the  world  through  him  might  be  saved. 

4.  State  the  third  difference  between  the  Law  and 
the  Gospel. 

Thirdly.  They  differ  in  the  fo7-ni  of  their  prom- 
ises. For  the  promises  of  the  law  are  compensa- 
tory, arising  from  a  debt,  where  there  is  a  just 
proportion  betweii  labor  and  reward.  But  the 
promises  of  the  Gospel  are  purely  gratuitous, 
every  reference  to  our  works  being  entirely  ex- 
cluded. 

Eom."4  :  4,  5.  Now  to  him  that  worketh,  is  the  reward  not  reckoned 
of  grace,  but  of  debt ;  but  to  him  that  worketh  not,  but  believeth 
on  him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness.   {Melanckthon'  s  Loci.) 

5.  State  the  fourth  difference. 

Fourthly.  They  differ  in  their  object.  For  the 
law  was  made  for  the  careless,  the  obstinate,  lov- 
ers of  pleasure,  hypocrites,  and  the  old  Adam; 
inasmuch  as  he  still  seeks  to  obtain  mastery  over 
the  regenerate. 

1  Tim.  1  :  9.  Knowing  this,  that  the  law  is  not  made  for  a  right- 
eous man,  but  for  the  lawless  and  disobedient,  for  the  ungodly  and 


94  LUTHERAN    THEOLOGY. 

for  sinners,  for  unholy  and  profane,  for  murderers  of  fathers,  and 
murderers  of  mothers,  for  manslayers,  etc.  Gal.  5  :  17  (Art.  x,  Q.  13). 

But  the  Gospel  was  given  for  the  contrite,  cast 
down  both  by  the  knowledge  and  fear  of  divine 
wrath,  in  other  words,  the  poor  in  spirit. 

Is.  61  :  1.  The  Spirit  of  the  Lord  God  is  upon  me ;  because  tho 
Lord  hath  anointed  me  to  preach  glad  tidings  unto  the  meek,  he  hath 
sent  me  to  bind  up  the  broken-hearted,  etc.  Luke  4  :  18. 

6.  State  the  ffth  difference. 

Fifthly.  They  differ  in  their  effects.  For  the 
law  accuses,  terrifies,  works  wrath  and  condem- 
nation. 

Rom.  4:15.  The  law  worketh  wrath. 

But  the  Gospel  is  the  power  of  God  unto  sal- 
vation to  every  one  that  believeth. 

Rom.  1 :  16  ;  Rom.  5  :  16.  The  free  gift  is  of  many  offences  to  jus- 
tification. 

7.  Finally,  what  distinction  between  Law  and  Gospel 
is  involved  in  the  controversies  of  the  present  day  ? 

Concerning  this  last  distinction,  or  what  is  the 
same,  concerning  the  definition  of  the  Gospel, 
properly  so-called,  a  controversy  was  agitated  in 
former  years  by  the  Antinomians,  who  contended 
that  properly  the  Gospel  is  not  only  the  doctrine 
concerning  the  grace  of  God,  but  also  that  it  is 
at  the  same  time  the  preaching  of  repentance, 
convicting  men  of  the  sin  of  unbelief.  {Form  of 
Concord,  Epitome,  v,  1 ;  Sol.  Dec,  v,  2.) 

8.  Do  you  not  thus  charge  the  Apology  of  the  Augs- 
burg Confession  ivith  error,  which,  in  Article  XII,  dis- 
tinctly affirms  that  the  sum  of  the  preaching  of  the 


OF    THE    GOSPEL.  95 

Gospel  is  to  convict  of  sin  and  to  apply  the  forgiveness 
of  the  same  f 

N"ot  only  does  the  Apology  of  the  Augsburg 
Confession  make  this  statement,  but  also  the 
sainted  Luther  and  other  orthodox  theologians 
thus  wrote  and  taught;  but  they  adhered  to  these 
phrases  in  another  and  a  far  different  sense  from 
that  in  which  they  were  afterwards  used  by  the 
Antinomians.  For  the  Apology  and  others  use 
the  word  Gospel  in  a  general  sense  for  the  whole 
Christian  doctrine ;  but  not  in  a  special  sense,  as 
the  Antinomians  receive  it.  [Form  of  Concord,  Sol. 
Dec,  Art.  v,  27.) 

9.  I  see  thai  the  decision  of  this  controversy  depends 
upon  understanding  in  the  same  sense  these  terms  which 
have  a  twofold  meaning.  Will  you  therefore  please  to 
explain  it  ? 

The  equivocation  involved  is  twofold.  The 
word  Gospel  has  a  twofold  meaning ;  and  so  also 
the  word  repentance.  For  the  word  Gospel,  both 
in  the  Holy  Scriptures  and  in  the  writings  of  the 
older  and  later  theologians,  is  used  and  received 
in  two  senses.  For,/r5^,  it  signifies  the  whole 
doctrine  taught  by  Christ  during  his  ministry 
upon  earth,  and  by  his  command  published  in  the 
Kew  Testament,  embracing  both  the  explanation 
of  the  law  and  the  announcement  of  the  grace 
of  God.  [Form  of  Concord,  Epitome,  Art.  v,  6 ;  Sol. 
Dec,  v,  3.) 

This  is  afiBrmed  in  Mark  1 : 1.  The  beginning  of  the  Gospel  of  Jesus 


96  LUTHERAN    THEOLOGY. 

Christ  ....  John  did   baptize   in  the  wilderness,   and  preach  the 
baptism  of  repentance  for  the  remission  of  sins. 
Mark  16  ;  15.  Preach  the  Gospel  to  every  creature. 

But  the  word  Gospel  is  used  also  in  another 
sense,  which  is  indeed  its  more  correct  significa- 
tion, to  distinguish  it  from  the  Law.  In  this 
sense  it  signifies  the  joyful  announcement  of  the 
gratuitous  remission  of  sins  on  account  of  Christ. 
In  respect  to  this  signification,  Christ  himself  dis- 
tinguishes these  two  forms  of  doctrine  from  each 
other. 

Mark  1  :  15.  Repent  ye,  and  believe  the  Gospel. 

10.  Ap-ply  this  distinction  to  the  controversy  of  which 
we  Jiave  been  speaking. 

If  the  word  Gospel  be  received  and  used  in  its 
general  signification,  without  any  distinction  be- 
tween Law  and  Gospel,  as  referring  to  the  en- 
tire doctrine  treating  of  Christ,  then  that  is  a  cor- 
rect definition  which  defines  it  as  the  preaching 
of  repentance  and  the  remission  of  sins.  But  if 
the  Law  and  Gospel  be  compared  with  each  other, 
as  if  we  would  compare  Moses  the  teacher  of  the 
Law,  with  Christ  the  teacher  of  the  Gospel,  and 
thus  the  word  Gospel  be  used  in  its  restricted  sig- 
7iiJication;  then  the  Gospel  is  not  the  preaching  of 
repentance  convicting  of  sin,  but  properly  nothing 
else  than  that  most  joyful  announcement,  and 
preaching  full  of  comfort,  which  does  not  con- 
vict, or  terrify,  but  consoles  consciences  against 
the  terrors  of  the  Law,  and  bids  them  look  to  the 
merit  of  Christ  alone,  and  by  its  sweet  message 


OF    THE    GOSPEL.  97 

concerning  the  grace  and  favor  of  God  obtained 
through  the  merit  of  Christ,  again  restores  them 
to  peace.  [Melanchihon's  Loci.) 

11.  How  many  significations  has  the  word  repent- 
ance in  the  Holy  Scriptures  f 

In  the  Holy  Scriptures  it  has  not  always  one 
and  the  same  signification.  For  in  some  parts  of 
Scripture,  it  denotes  the  entire  conversion  of  man  to 
God ;  as  where  Christ  says  (Luke  13  :  3),  Except 
ye  repent,  ye  shall  all  likewise  perish. 

Luke  15:7.  Joy  shall  be  in  heaven  over  one  sinner  that  repenteth. 
Matt.  3:2.  Saying,  Repe/itye,  for  the  kingdom  of  heaven  is  at  hand. 
Luke  3  :  8.   Bring  forth  therefore  fruits  worthy  of  repentance. 
2  Pet.  3  :  9.  Not  willing  that  any  should  perish,  but  that  all  should 
come  to  repentance. 

But  in  other  passages  of  Scripture,  it  is  used  in 
a  restricted  sense,  and  denotes  only  one  part  of 
conversion,  namely  contrition,  or  the  soul-distress- 
ing knowledge  of  sin.  [Form  of  Concord,  Sol.  Dec.^ 
Art.  V,  7-9.) 

12.  H.0W  can  I  know  lohen  the  word  repentance  is 
used  in  its  general,  and  when  in  its  restricted  sense  f 

It  is  used  restrictedly,  when  we  find  repentance 
and  faith,  or  repentance  and  the  remission  of  sins, 
spoken  of  in  connection.  In  passages  of  this  kind, 
to  repent  signifies  nothing  else  than  to  come  with 
soul-distressing  grief  to  a  true  knowledge  of  sin, 
and  afterwards  to  abstain  from  the  commission 
of  sins. 

Mark  1  :  15.  Repent  and  believe  the  Gospel. 

Luke  24  :  47.  And  that  repentance  and  remission  of  sins  should  ba 
preached  in  his  name. 

9 


98  LUTHERAN    THEOLOGY. 

Acts  20  :  21.  Testifying  both  to  the  Jews  and  Greeks,  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ. 

13.  Ajpply  Likewise  this  distinction  to  the  present 
controversy. 

Received  in  the  former  sense,  the  word  repent- 
ance refers  at  the  same  time  to  the  doctrine  both 
of  the  Law  and  the  Gospel;  but  in  a  different 
manner. 

But  in  the  latter  sense,  it  refers  to  the  law  alone; 
from  which  alone  is  the  knowledge  of  sin. 

Rom.  3  :  20.  For  by  the  law  is  the  knowledge  of  sin. 

14.  JBut  can  the  Law  therefore  convict  men  of  that 
unbelief,  of  which  it  knows  nothing? 

Yes,  it  can.  For  the  Law  convicts  of  unbelief, 
inasmuch  as  it  proves,  accuses  and  condemns 
every  doubt  or  distrust  of  the  Word  of  God,  and 
therefore  also  of  the  word  of  the  Gospel.  [Form 
of  Concord,  Sol.  Dec,  Art.  v,  19.) 


AETICLE  XII. 

OF  JUSTIFICATION. 

1.  What  is  the  signification  of  the  word  to  justify  as 
used  in  this  article  ? 

It  means  the  same  as  to  release  from  sin  and  the 
eternal  punishment  of  sins,  or  to  declare  right- 
eous; in  which  sense  this  word  is  sometimes 
used  in  the  Scriptures. 

Prov.  17  :  15.  He  that  justifieth  the  wicked,  and  he  that  coudemn- 
eth  the  righteous,  even  they  both  are  abomination  to  the  Lord. 


OF    JUSTIFICATION.  99 

Isa.  5  :  23.  Woe  unto  them  whicli  justify  the  wicked  for  reward,  and 
take  away  the  righteousness  of  the  righteous  from  him. 

Rom.  8  :  33.  Who  shall  lay  anything  to  the  charge  of  God's  elect? 
It  is  God  that  justifieth  («'.  e.,  who  releases  from  sins).  {Form  of  Con- 
cord, Epitome,  Art.  iii,  7;   Sol.  Dec,  Art.  iii,  17.) 

2.  Mow  do  you  define  man's  justification  before 
God? 

Justification  is  a  work  of  God,  by  which,  out  of 
pure  grace,  or  gratuitously,  he  releases  from  sin 
the  sinner  who  believes  in  Christ ;  grants  him 
forgiveness  of  the  same,  and  so  imputes  the  right- 
eousness of  Christ  to  him,  that  being  most  fully 
reconciled  and  adopted  as  a  son,  he  is  freed  from 
the  guilt  and  punishment  of  sin,  and  obtains  eter- 
nal blessedness. 

3.  How  many  parts  does  our  righteousness  before 
God  include  ? 

Two ;  one  of  which  is  privative.  For  God  re- 
moves that  which  exists  in  us,  i.  e.,  out  of  mere 
grace,  without  any  regard  to  our  works,  he  for- 
gives sins.  Another  is  positive.  For  God  gives 
us  what  does  not  exist  or  inhere  in  us,  i.  e.,  he 
imputes  to  us  the  righteousness  of  Christ's  obedi- 
ence. Both  of  which  parts  are  expressed  in  Scrip- 
ture by  the  one  word,  imputation.  Rom.  4 :  2-6. 
Hence  our  righteousness  is  called  imputative. 

Rom.  4  :  2-6.  For  if  Abraham  were  justified  by  works,  he  hath 
whereof  to  glory,  but  not  before  God.  For  what  saith  the  Scripture? 
Abraham  believed  God,  and  it  was  counted  unto  him  for  righteous- 
ness. Now  to  him  that  worketh  is  the  reward  not  reckoned  of  grace, 
but  of  debt.  But  to  him  that  worketh  not,  but  believeth  on  him  that 
justifieth  the  ungodly,  his  faith  is  counted  for  righteousness.  Even 
as  David  also  describeth  the  blessedness  of  the  man  unto  whom  God 
mputet  h  righteousness  without  works. 


100  LUTHERAN    THEOLOGT. 

4.  In  order  to  understand  these  things  more  fully  I 
desire  to  know  what  you  consider  the  causes  of  our 
justification  ? 

There  are  three  causes  of  our  justification  :  1. 
The  grace  of  God;  2.  The  merit  of  Christ;  3. 
Faith,  which  in  the  promise  of  the  Gospel  accepts 
these  divine  blessings,  {Form  of  Concord,  Sol.  Dec, 
Art.  iii,  25.) 

5.  Whai  do  you  U7uierstand  by  the  grace  of  God? 
Not  an  infused  condition  of  love,  as  the  Papists 

imagine;  but  the  gratuitous  and  truly  paternal 
favor  of  divine  mercy,  and  the  immense  love  of 
God,  through  which  he,  moved  by  no  merit  what- 
ever of  ours,  was  led  to  pity  us;  and  determined, 
on  account  of  the  merit  or  obedience  alone  of  the 
Son,  appropriated  by  faith,  to  receive  believers 
into  grace,  to  pardon  their  sins,  and  at  length  to 
save  them  eternally.  [Form  of  Concord,  Sol.  Dec, 
Art.  iii,  30,  62.) 

6.  Does  Scripture  also  define  the  grace  of  God  in 
this  same  manner? 

Precisely. 

Eph.  2  :  4,  5,  7.  God,  who  is  rich  in  mercy,  for  his  great  love  where- 
with be  loved  us,  even  when  we  were  dead  in  sins,  hath  quickened  us 
together  with  Christ  (by  grace  ye  are  saved),  that  in  the  ages  to  come 
be  might  show  the  exceeding  riches  of  bis  grace  in  his  kindness  to- 
wards us. 

2  Tim.  1  :  9.  Who  hath  saved  us  and  called  us  with  a  holy  calling, 
not  according  to  our  works,  but  according  to  bis  own  purpose  and 
grace,  which  was  given  us  in  Christ  Jesus  before  the  world  began. 

Titus  3  :  5.   According  to  his  mercy  he  saved  us. 

Rom.  3  :  24.  Being  justified  freely  by  his  grace,  through  the  re- 
demption that  is  in  Christ  Jesus. 


OF    JUSTIFICATION.  101 

7.  Why  do  you  refer  to  the  merit  of  Christ  as  one 
of  the  causes  of  justification  ? 

For  two  reasons.  First.  Because  grace  and 
the  mercy  of  God  have  their  source  in  Christ, 
and  without  this  merit  of  Christ  they  are  applied 
to  no  one. 

Secondly.  Because  Christ  alone  trod  the  wine- 
press of  divine  wrath,  Isa.  63  :  3 ;  and  liberated 
us  from  the  power  of  death  and  hell,  Hos.  13 :  14 ; 
from  the  curse  of  the  law.  Gal.  4:5;  from  the 
servitude  of  death,  and  the  dominion  of  him  who 
has  the  power  of  death,  namely,  the  devil ;  be- 
cause by  his  obedience  he  made  us  righteous, 
Rom.  5:19;  10  :  4 ;  and,  finally,  because  the  merit 
of  Christ  has  satisfied  divine  justice. 

Isa.  63  :  3.  I  have  trodden  the  wine-press  alone  ;  and  of  the  people 
there  was  none  with  me. 

Hos.  13  :  14.  I  will  ransom  them  from  the  power  of  the  grave ;  I 
will  redeem  them  from  death.  0  death,  I  will  be  thy  plagues ;  0 
grave,  I  will  be  thy  destruction. 

Gal.  4:4,  5.  God  sent'forth  his  Son,  made  of  a  woman,  made  under 
the  law,  to  redeem  them  that  were  under  the  law,  that  they  might 
receive  the  adoption  of  sons. 

Rom.  5  :  19.  For  as  by  one  man's  disobedience  many  were  made  sin- 
ners, so  by  the  obedience  of  one  shall  many  be  made  righteous. 

Rom.  10  :  4.  For  Christ  is  the  end  of  the  law  for  righteousness  to 
every  one  that  believeth. 

Gal.  3:13.  Christ  has  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us. 

8.  What  do  you  understand  by  the  merit  of  Christ  ? 
I  understand  the  obedience  of  Christ,  not  only 

that  in  which  by  means  of  his  entire  passion  and 
death,  he  obeyed  the  Father,  but  also  that,  in 
which  for  our  sake,  he  of  his  own  accord  sub- 

9* 


102  LUTHERAN    THEOLOGY. 

jected  himself  to  the  law  of  God,  and  fulfilled  it; 
80  that  God,  on  account  of  this  entire  obedience 
which,  both  by  his  actions  and  sufferings,  Christ 
afibrded  for  us,  forgives  our  sins,  accounts  us  as 
good  and  righteous,  and  bestows  upon  us  eternal 
salvation. 

Rom.  5  :  19.  For  as  by  one  man's  disobedience  many  were  made 
sinners,  so  by  the  obedience  of  one  shall  many  be  made  righteous. 
{Form  of  Concord.) 

Therefore  that  righteousness  which  God  out  of  pure  grace  imputes 
to  faith  or  believers,  is  the  obedience,  suffering  and  resurrection  of 
Christ,  by  which  he  satisfied  the  law  on  our  behalf,  and  atoned  for 
our  sins.  For  since  Christ  is  not  only  man,  but  also  God,  in  one  un- 
divided person,  in  himself  he  was  no  more  subject  to  the  law  than  he 
was  to  death,  inasmuch  as  he  was  the  Lord  of  the  law.  On  this  ac- 
count, his  obedience  (including  not  only  that  in  which  he  obeyed  his 
Father  in  all  his  suffering  and  death,  but  also  that  in  which  on  our 
behalf  he  subjected  himself  to  the  law,  and  fulfilled  it)  is  imputed  to 
him  for  righteousness,  so  that  God,  on  account  of  the  entire  obedience 
which  Christ,  in  laboring  and  suffering,  in  life  and  death,  afforded  his 
heavenly  Father  for  us,  forgives  our  sins,  accounts  us  as  good  and 
righteous,  and  bestows  upon  us  eternal  salvation.  (Form  of  Concord, 
Art.  iii,  14-16.) 

9.  Is  Christ  our  righteousness  according  to  his  divine 
nature  only,  or  according  to  his  human  nature  only,  or 
according  to  both  ? 

Not  according  to  his  divine  nature  only,  as 
Osiander  imagined;  neither  according  to  his 
human  nature  o\\\y,  as  Stancarus  fancied.  But 
Christ  is  our  righteousness,  according  to  both 
natures,  because  he  is  our  righteousness,  in  his 
sole,  entire  and  perfect  obedience,  as  God  and 
man.  For  his  human  nature  alone  without  his 
divine,  neither  by  its  obedience,  nor  by  its  suffer- 
ing, could  have  made  satisfaction  to  an  eternal 


OF    JUSTIFICATION.  103 

and  almighty  God  for  the  sins  of  the  whole  world, 
and  thus  have  appeased  his  infinite  wrath.  A 
divine  nature,  too,  alone,  without  a  human  nature, 
could  not  have  fulfilled  the  office  of  a  mediator 
between  God  and  man. 

For  even  if  Christ  had  been  conceived  by  the  Holy  Ghost  and  been 
born  without  sin,  and  in  his  human  nature  alone  had  fulfiled  all 
righteousness,  and  yet  had  not  been  true  and  eternal  God,  the  obedi- 
ence and  sufiFering  of  his  human  nature  could  not  be  imputed  to  us  for 
righteousness  ;  and,  on  the  other  hand,  if  the  Son  of  God  had  not  be- 
come man,  his  divine  nature  alone  could  not  be  our  righteousness. 
Wherefore,  we  believe,  teach,  and  confess,  that  the  entire  obedience 
of  the  entire  person  of  Christ,  which  he  afforded  on  our  behalf,  even 
to  the  most  ignominious  death  upon  the  cross,  is  imputed  to  us  for 
righteousness.    {Foim  of  Co7icord,  Art.  iii,  56.) 

10.  ShoiD  from  the  Scriptures  that  Christ  is  our 
righteousness  according  to  both  natures  ? 

Isa.  35  :  4.  Your  Go<^  will  come  with  a  vengeance,  even  God  with 
a  recompense  ;  he  will  come  and  save  you. 

Jer.  23  :  6.  The  Lord  our  righteousness. 

Rom.  8  :  32.  God  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all. 

Gal.  4  :  4.  God  sent  forth  his  Son,  made  under  the  law,  to  redeem 
them  that  were  under  the  law. 

1  John  3  :  8.  For  this  purpose  the  Son  of  God  was  manifested,  that 
he  might  destroy  the  wt)rks  of  the  devil. 

2  Cor.  5  :  19.  God  was  in  Christ  reconciling  the  world  unto  himself. 
Col.  1  :  20.  God  in  Christ,  having  made  peace  through  the  blood 

of  his  cross,  through  him  to  reconcile  all  things  unto  himself ;  by  him 
I  say,  whether  they  be  things  in  earth  or  things  in  heaven. 

1  Tim.  2  :  5.  One  mediator  between  God  and  men,  the  man  Ckiist 
Jes7ts. 

11.  Why  do  you  mention  faith  among  the  causes  of 
justifccdion  ? 

Because  faith  alone  is  that  means  and  instrument 
by  which  we  can  appropriate  and  receive  the  grace 
of  God,  the  merit  of  Christ,  and  that  righteous- 


104  LUTHERAN    THEOLOGY. 

ness  found  in  him  which  ahme  can  endure  God's 
judgment.  {Fortu  of  Concord,  Sol.  Dec,  Art.  iii, 
10.) 

For  faith  does  not  justify  because  it  is  such  a  good  work,  or  such 
an  excellent  virtue,  but  because  in  the  promise  of  the  Gospel,  it  ap- 
prehends and  embraces  the  merit  of  Christ ;  for  if  we  wish  to  be  jus- 
tified by  this  merit,  it  should  be  applied  to  us  through  faith.  {Form 
of  Concord,  Sol.  Dec,  Art.  iii,  13.) 

Neither  contrition,  nor  love,  nor  any  other  virtue,  but  faith  alone, 
is  the  only  means  and  instrument,  by  which  we  can  apprehend  and 
receive  the  grace  of  God,  the  merit  of  Christ,  and  the  forgiveness  of 
sins,  all  of  which  blessings  are  offered  us  in  the  promise  of  the  Gospel. 
(Art.  iii,  31.) 

12.  Whatis  jusUfying  faith? 

Justifying  faith  is  not  mere  historical  knowl- 
edge of  Christ;  but  it  is  a  great  gift  of  God,  by 
which,  in  the  Gospel,  we  correctly  recognize 
Christ  as  our  Redeemer,  and  trust  in  him,  that 
alone  on  account  of  his  obedience,  we  obtain  the 
gratuitous  forgiveness  of  sins,  are  considered  holy 
and  righteous  in  the  sight  of  God  the  Father,  and 
obtain  eternal  salvation.  [Form  of  Concord.,  Epit- 
ome, Art.  iii,  6.) 

13.  Do  the  Holy  Scriptures  speak  in  the  same  man- 
ner of  justifying  faith? 

They  do.  For  that  faith  is  not  mere  historical 
knowledge  or  only  a  general  assent  (which  is 
afforded,  likewise,  by  the  children  of  the  world, 
yea,  even  by  the  devils  themselves,  who  are  not 
on  this  account  justified),  is  clearly  evident  from 
one  passage,  James  2  :  19.  Thou  believest  that 
there  is  one  God;  thou  doest  well:  the  devils  also 
believe  and  tremble.  [Augsburg  Confession,  Art.  xx.) 


OF    JUSTIFICATION.  105 

14.  Ought  not  justifying  faith  therefore  to  he  defined 
hi)  knowledge  ? 

It  should.  For  this  very  knowledge  or  general 
assent  is  an  essential  requisite  presupposed  in 
saving  faith. 

Isa.  53  :11.  By  his  Icnowledge  shall  my  righteous  servant  justify 
many. 

15.  How  do  you  'prove  that  in  addition  to  this,  faith 
is  likewise  a  firm  trust? 

That  justifying  faith  is  likewise  a  trust  appre- 
hending the  promise  of  the  Gospel,  is  evident 
from  the  fact  that  Scripture  calls  it  TzX-qpocpopia,  i.  e., 
a  sure  conviction  of  the  mind  concerning  our  sal- 
vation. 

Rom.  4  :  21.  And  being  fully  persuaded  that  what  he  had  promised, 
he  was  able  also  to  perform. 

Col.  2  :  2.  That  their  hearts  might  be  comforted,  being  knit  to- 
gether in  love,  and  unto  all  riches  of  the  full  assurance  of  the  under- 
standing. 

Heb.  6  :  11.  We  desire  that  every  one  of  you  do  show  the  same  dili- 
gence to  the  full  assurance  of  hope  to  the  end. 

In  other  passages  it  is  called  7tsKo{67jffc(:,  full 
trust. 

Rom.  8  :  38.  For  I  am  persuaded  that  neither  death,  nor  life,  nor 
principalities,  nor  powers,  etc.,  .  .  .  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord. 

2  Cor.  3  :  4.  Such  trust  have  we  through  Christ  to  Godward. 

Eph.  3:12.  In  whom  we  have  boldness  and  access,  with  confidence, 
by  the  faith  of  him. 

Likewise,  TzappTjffia,  a  trust  of  divine  grace  and 
mercy  without  any  fear  or  timidity. 

Eph.  3  :  12.    (Above.) 

Heb.  3  :6.  But  Christ  as  a  Son  over  his  own  house,  whose  house 
are  we  if  we  hold  fast  the  confidence  and  the  rejoicing  of  the  hope 
firm  unto  the  end. 


106  LUTHERAN    THEOLOaY. 

1  John  2  :  28.  And  now,  little  children,  abide  in  him,  that  when  he 
shall  appear  we  may  have  confidence. 

Likewise,  vnoazaai'^  and  ehyyor^  an  immovable 
basis  and  foundation,  an  argument  without  doubt, 
by  which  the  believer  is  convinced  in  his  con- 
science of  the  certainty  of  those  things  which  he 
believes. 

Heb.  11:1.  Now  faith  is  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen. 

16.  What  is  the  true  and  proper  object  of  justifying 
faith  ? 

The  special  promise  of  the  Gogpel  concerning 
the  gratuitous  forgiveness  of  sins,  through  and 
on  account  of  the  merit  of  Christ,  appropriated 
by  firm  trust;  or,  what  is  essentially  the  same, 
the  object  of  justifjnng  faith  is  the  merit  of  Christ 
offered  in  the  promise  of  the  Gospel.  [Form  of 
Concord^  Sol.  Dec.,  Art.  iii,  13.) 

17.  Prove  from  Scripture  that  man  is  Justified  by 
faith  ? 

Eom.  3  :  28.  We  conclude  that  a  man  is  justified  by  faith  without 
the  deeds  of  the  law. 

Gal.  2  :  16.  Knowing  that  a  man  is  not  justified  by  the  works  of  the 
law,  but  by  tiie  faith  of  Jesus  Christ,  even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  the  faith  of  Christ,  and  not  by 
the  works  of  the  law. 

Phil.  3  :  9,  10.  And  be  found  in  him,  not  having  mine  own  right- 
eousness, which  is  of  the  law,  but  that  which  is  through  faith;  the 
righteousness  which  is  of  God  by  faith,  that  I  may  know  him  and 
the  power  of  his  resurrection. 

Eph.  2  :  8,  9.  Fojp.by  grace  are  ye  saved  through  faith  ;  and  that 
not  of  yourselves;  it  is  the  gift  of  God.  Not  of  works,  lest  any  man 
should  boast.   {Apology,  Art.  ii.) 

18.  But  may  not  these  passages  J  perhaps^  mean  that 


OF    JUSTIFICATION.  107 

faith  affords  a  hegimnng  of  justification,  which  after- 
wards is  i^erfecied  and  completed  through  works  ? 

By  no  means.  For  that  this  is  not  so,  is  clearly 
evident  from  the  fact  that  Paul  writes  that  Ahra- 
ham  was  justified  before  God,  by  faith  alone  with- 
out works,  and  through  a  mediator.  This,  too, 
is  said  of  him,  not  only  when  he  had  just  been 
converted  from  idolatry,  and  had  not  as  yet  any 
good  works,  Gen.  11 :  31 ;  but  even  afterwards, 
when,  renewed  by  the  Holy  Ghost,  he  was  en- 
dowed with  many  excellent  gifts. 

Gen.  15:6.  And  he  believed  in  the  Lord;  and  he  counted  it  for 
righteousness. 

Rom.  4  :  3-6  (see  above,  Q.  3.) 

Hob.  11 :  8,  sqq.  By  faith,  Abraham,  when  he 
was  called  to  go  out  into  a  place,  which  he  should 
after  receive  for  an  inheritance,  obeyed,  etc.  (The 
Apostle  here  shows  this  by  a  number  of  examples.) 
[Form  of  Concord,  Sol.  Dec,  Art.  iii,  83.) 

The  apostle  then  raising  the  question,  On  what 
then  did  Abraham's  righteousness  before  God 
rest?  replies  in  these  words,  To  him  that  worketh 
not,  hut  believeth  on  him  that  justifieth  the  ungodly,  his 
faith  is  counted  for  righteousness.  Even  as  David 
also  says.  Blessed  is  the  man  to  whom  the  Lord 
grants  acceptable  righteousness  without  works. 
{Form  of  Concord,  Sol.  Dec,  Art.  iii,  34.) 

19.  As  in  this  article,  there  is  a  frequent  use  of 
exclusive  jjariicles,  by  faith  alone,  only  through 
FAITH,  etc,  I  desire  to  know  for  what  reason  their  use 
should  be  retained  ? 


108  LUTHERAN    THEOLOGY. 

Especially  for  three  reasons  : 

I.  To  entirely  exclude  from  this  article  all  onr 
works,  whether  preceding  or  following  onr  jus- 
tification, or  contemporaneous  with  it,  with  all 
their  worth,  and  all  trust  in  them. 

II.  That  this  office  and  characteristic  may  be 
peculiar  to  faith  alone,  and  may  remain  so,  viz., 
that  faith  alone,  and  nothing  else  whatever,  may 
be  that  means  and  instrument  by  which  we  ap- 
propriate, receive  and  apply  to  ourselves  the  grace 
of  God,  and  the  merit  of  Christ,  prom''"^"'.  in  the 
Gospel. 

III.  That  neither  renovation,  nor  sanctification, 
nor  any  other  powers,  be  so  confounded  in  the 
article  concerning  justification,  as  by  any  reason, 
pretext  or  name,  to  be  considered  either  as  a  form, 
or  a  part,  or  a  cause  of  justification,  or  as  in  any 
way  necessary  or  belonging  to  this  work.  [Form 
of  Concord,  Sol.  Dec,  Art.  iii,  37-39.) 

20.  Can  faith,  therefore,  exist  without  works  ? 

It  cannot.  For  faith  and  good  works  are  not 
separated  from  one  another  in  such  a  manner,  as 
that  faith  can  exist  for  any  length  of  time,  or  even 
at  any  time,  in  connection  with  a  wicked  purpose; 
but  there  is  a  distinction  between  the  two  with 
respect  to  order,  to  causes  and  efiects,  to  antece- 
dents and  consequences.  {Form  of  Concord,  Sol, 
Dec,  Art.  iii,  41.) 

21.  Explain  this  more  plainly  ? 

Good  works  do  not  precede  faith,  but  follow 


ON    JUSTIFICATION.  /109 

it.  For  when  a  person  has  ah^eady  been  justi- 
fied, then  he  is  also  renewed  and  sanctified  by  the 
Iloly  Gliost;  from  which  renewal  good  woika 
immediately  follow  as  the  fruit.  Therefore,  just  as 
Luther  says,  faith  and  works  harmoniously  agree, 
and  are  inseparably  connected ;  nevertheless,  faith 
alone  without  works  appropriates  the  blessing, 
although  it  is  never  alone.  [Form  of  Concord,  Sol. 
Dec,  Art.  iii,  41.) 

22.  Still  one  difficulty  troubles  me,  and  that  is, 
that  James  2  :  22  declares  that  man  is  not  justified  by 
faith,  but  by  loorks.     How  do  you  explain  it  ? 

James  does  not  contradict  Paul  :  this  admits 
of  two  proofs.  For,  in  the  first  place,  Paul  con- 
siders faith  in  the  sight  of  Go<l,  as  alone  appre- 
hending the  merit  of  Christ,  and  thus  being 
reckoned  by  God  as  righteousness.  But  James 
is  considering  the  question  as  to  in  what  manner, 
or  by  what  sign,  man  could  recognize  and  distin- 
guish, either  in  himself  or  others,  a  true  and  liv- 
ing from  a  dead  and  hypocritical  faith.  On  this 
account  James  calls  that  faith  dead,  which  is  not 
followed  by  good  works  and  the  fruits  of  the 
Spirit.  [Apology  of  Augsburg  Confession,  Art.  iii.) 

23.  What  is  the  other  cause  of  the  diversity  between 
Paul  and  James? 

It  consists  in  this,  that  Paul  treats  of  men  who 
are  to  be  justified  before  God,  in  whose  case  faith 
alone,  appropriating  the  grace  of  God  and  merit 
of  Christ,  can  avail  anything:  but  James  treats 
of  men  who  have  already  been  justified  through 

10 


110  LUTHERAN     THEOLOGY. 

faith,  but  who  are  to  be  recogDized  in  this  world 
by  means  of  their  good  works. 


AETICLE  XIII. 

or   PREDESTINATION. 

1.  How  does  the  eternal  foreknowledge  of  God  differ 
from  his  eternal  predestination  ? 

The  foreknowledge  or  foresight  of  God  is  that 
b}^  which  he  foresees  and  foreknows  all  things 
before  they  happen ;  it  comprehends  all  creatures, 
the  wicked  as  well  as  the  good.  But  God's  eter- 
nal election  or  predestination  to  salvation  does 
not  at  the  same  time  refer  both  to  the  good  and 
the  wicked,  but  only  to  the  children  of  God  who 
have  been  elected  and  ordained  to  obtain  eternal 
life  before  the  foundations  of  the  world  were  laid, 
as  the  apostle  testifies,  saying,  He  predestinated 
lis  unto  the  adoption  of  children  by  Jesus  Christ 
to  himself.  Eph.  1 :  5.  {Form  of  Concord,  Sol.  Dec, 
Art.  xi,  3-5.) 

2.  Wliere  must  we  seek  for  the  true  doctrine  con- 
cernimj  the  eternal  predestination  of  God  ? 

Not  certainly  in  any  hidden  heavenly  and  in- 
scrutable decree  of  God;  as  if  nothing  further 
were  required  for  the  eternal  predestination  of 
God  than  that  he  should  foresee  what  and  how 
many  men  would  obtain  salvation;  and  who  and 
how  many  would  eternally  perish ;   or,  as  if  God 


OF    PREDESTINATION.  Ill 

would  appoint  a  military  review,  and  would  say : 
this  one  is  to  be  saved,  but  that  one  is  to  be  con- 
demned; this  one  shall  continue  persevering  in 
faith  until  the  end,  but  that  one  shall  not  perse- 
vere. Such  thoughts  as  these  certainly  produce 
and  strengthen  in  the  minds  of  men  either  security 
and  impenitence  or  anguish  and  despair.  [Form 
of  Co7}cord,  Sol.  Dec,  Art.  xi,  9.) 

3.  Ought '  ive  to  regard  and  follow  the  judgment 
of  our  reason  concerning  the  eternal  predestination  of 
God? 

It  should  be  shunned  and  avoided  in  every 
manner,  for  it  suggests  thoughts  of  this  kind  :  If 
God  has  chosen  me  to  eternal  salvation,  I  cannot 
be  condemned,  whatever  I  may  do.  But,  ou  the 
other  hand,  if  I  have  not  been  chosen  to  eternal 
life,  whatever  good  I  may  do,  evidently  will  be 
of  no  profit  to  me;  for  all  my  efibrts  will  be  use- 
less. These  and  similar  thoughts  either  give  us 
over  to  an  Epicurean  form  of  life,  or  cast  us  into 
despair.  [Form  of  Concord,  Epitome,  Art.  xi,  9.) 

4.  Whence  therefore  must  we  seek  for  the  correct 
doctrine  concerning  the  eternal  predestination  of  God  ? 

From  the  revealed  word  of  God;  but  not  from 
the  word  of  the  Law,  since  it  works  wrath,  Rom. 
4  :  15,  but  only  from  the  word  of  the  Gospel, 
Avhich  leads  us  to  Christ,  that  book  of  life  in 
whom  all  are  written,  who  obtain  eternal  salva- 
tion ;  and  which  explains  every  decree,  purpose, 
will,  and  ordiuation  of  God.  [Form  of  Concord, 
Sol.  Dec,  Art.  xi,  12,  13.) 


112  LUTHERAN    THEOLOGY. 

5.  What  is  eternal  'predestination  ? 

Predestination  or  election  is  a  purpose  or  de- 
cree of  the  divine  will  made  from  eternity,  by 
which  God  out  of  pure  mercy  chooses  in  Christ  to 
eternal  life,  and  saves  all  those  who  truly  believe 
in  him,  and  persevere  in  faith  unto  the  end; 
whilst  all  the  rest,  on  account  of  persistent  unbe- 
lief, are  assigned  to  eternal  damnation. 

6.  In  order  that  you  may  define  this  more  fidty^ 
please  to  show  what  God  in  this  his  eternal  counsel  and 
deterynination  has  decreed.. 

The  decree  or  purpose  of  the  divine  will  con- 
cerning predestination,  comprises  eight  distinct 
grades,  which  are:  redem[)tion,  the  call,  con- 
version, justilication,  sanctification,  preservation 
amidst  all  trials,  iinal  confirmation,  and  glorifi- 
cation. 

7.  Whai  has  God  decreed  concerning  redemption  ? 
lie    decreed    that    the    whole    human    family 

should  be  truly  redeemed,  and  reconciled  with 
God  through  Christ.  {Form  of  Concord,  Sol.  Dec, 
Art.  xi,  15.) 

8.  What  has  God  decreed  concerning  the  call  ? 
That  by  means  of  the  word  and  sacraments,  the 

merit  of  Christ  and  his  benefits  should  be  ofi:ered, 
presented  and  distributed  to  all  men.  [lb.,  16.) 

9.  Wliat,  concerning  conversion? 

That  by  his  Holy  Spirit  through  his  preached 
word,  heard  and  meditated  upon,  he  will  be  efii- 
cacious  in  us,  to  turn  our  hearts  to  true  repent- 
ance, and  to  preserve  us  in  the  true  faith.  {lb.,  17.) 


OF    PREDESTINATION.  113 

10.  What,  concernivg  justification  f 

His  eternal  purpose  is  to  justify,  to  receive  into 
grace,  and  to  adopt  as  sous  and  heirs  of  eternal 
life,  all  who  truly  repent,  and  by  true  faith  em- 
brace Christ.  {lb.,  18.) 

11.  What  has  God  decreed  corjcerning  sanctifi- 
cation  ? 

That  he  will  sanctify  in  true  love,  all  those  who 
have  been  justified  by  faith.  {Ih.,  19.) 

Eph.  4  :  24.   And  that  ye  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness. 

12.  W hat,  concernijig  preservation  ? 

God  in  his  eternal  counsel  has  likewise  deter- 
mined in  the  midst  of  their  manifold  and  various 
infirmities,  to  defend  those  whom  he  has  justified, 
against  the  devil,  tlie  world,  and  the  flesh,  to 
guide  them  in  his  ways,  and  if  they  should  fall  to 
raise  them  up,  so  that  in  afllietions  and  tempta- 
tions they  may  obtain  sure  consolation,  and  be 
preserved  unto  life.  {lb.,  20.) 

13.  What,  concerning  confirmation  to  the  end.  ? 
His  eternal  decree  is  that  he  will  carry  on,  and 

establish,  and  preserve  unto  the  end,  that  good 
work  which  he  has  begun  in  them:  if  they  only 
lean  firmly  upon  his  word  as  on  a  stafi*,  implore 
his  aid  in  fervent  prayers,  persevere  in  the  grace 
of  God,  and  use  faithfully  and  well  those  gifts 
which  have  been  received.  {lb.,  21.) 

14.  What,  concerning  glorification? 

God  likewise  has  decreed  in  his  eternal  counsel, 
that  he  will  save  in  another  life,  and  adorn  with 
10* 


114  LUTHERAN    THEOLOGY. 

eternal  glory,  those  whom  he  has  chosen,  called 
and  justified.  {lb.,  22.) 

15.  Bat  perhaps  God  has  made  these  decrees  only 
in  a  general  manner,  without  any  special  reference  to 
the  elect? 

God  has  prepared  salvation  for  his  children  not 
onl}^  in  a  general  manner,  but  he  has  also  merci- 
fully foreknown  each  and  every  person  of  the 
elect  who  would  be  saved  through  Christ,  has 
elected  him  to  salvation,  and  decreed  that  in  the 
manner  of  which  we  have  spoken,  by  means  of 
Divine  grace,  gifts  and  efficacy,  he  will  make  him 
partaker  of  eternal  salvation,  and  will  aid  and 
promote,  establish  and  preserve  him.  {lb.,  23.) 

16.  But  do  all  these  eight  requisites  belong  to  the 
decree  of  election  ? 

They  do.  For  not  one  of  these  dare  be  ex- 
cluded or  omitted,  when  we  treat  concerning  the 
purpose  of  God,  predestination,  election,  and  or- 
dination to  eternal  life.  {lb.,  24.) 

17.  Show  from  Scripture  that  God  so  pitied  the  hu- 
man race  that  he  wished  all  to  be  saved. 

The  Gospel  clearly  teaches  that  God  has  in- 
cluded all  under  unbelief,  that  he  might  have 
mercy  upon  all.  (liom.  11 :  32.) 

John  3  :  16.  God  so  loved  the  world,  that  he  gave  his  only-begotten 
Son,  that  whosoever  believeth  in  him,  should  not  perish,  but  have 
everlasting  life. 

So  also  Paul : 

God  will  have  all  men  to  be  saved,  and  to  come  unto  the  knowledge 
of  the  truth.    (1  Tim.  2  :  4.) 


OF    PREDESTINATION.  115 

And  Peter : 

2  Pet.  3  ■  9.  The  Lord  is  not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance. 

18.  Did  God  loish  to  redeem  through  his  Son  oil 
men  without  any  distinction  ? 

UncloubtecFly. 

Is.  53  :  6.  The  Lord  hath  laid  on  him  the  iniquity  of  us  all. 

Rom.  5  :  18.  As  by  the  offence  of  one  judgment  came  upon  all  men 
to  condemnation,  even  so  by  the  righteousness  of  one  the  free  gift 
came  upon  a!l  men  unto  justification  of  life. 

2  Cor.  5  :  15.   He  died  for  all. 

1  Tim.  2  :  6.   Who  gave  himself  a  ransom  for  all. 

1  John  2  :  2.  He  is  the  propitiation  for  our  sins  :  and  not  for  ours 
only,  but  also  for  the  sins  of  the  vphole  world. 

Hence  Christ  invites  all  sinners  to  himself,  and 
promises  to  restore  them.  He  also  seriously 
wishes  that  all  men  should  come  to  him,  and  per- 
mit themselves  to  be  cared  for  and  relieved.  In 
his  word  he  offers  himself  to  them  as  Redeemer, 
and  desires  that  they  should  hear  this  word ;  he 
promises  also  to  grant  them  the  power  and  work 
of  the  Holy  Ghost,  and  divine  aid,  so  that  they 
may  remain  firm  in  faith,  and  obtain  eternal  life. 
{Form,  of  Concord,  Epitome,  Art.  xi,  8.) 

19.  Prove  that  God  by  his  Gospel  has  made  pro- 
vision for  the  calling  of  all  men  to  Christ  ? 

This  is  clearly  evident  from  the  fact  that  Christ 
commanded  "  that  repentance  and  remission  of 
sins  should  be  preached  in  his  name  among 
all  nations,"  Luke  24  :  47 ;  that,  "  the  sound  of 
the  preached  word  went  into  all  the  earth,  and 
their  words  unto  the  ends  of  the  world,"  Rom. 
10 ;  18;  Ps.  19 : 4;  that  the  Gospel  "was  preached 


116  LUTHERAN    THEOLOGY. 

to  cveiy  creature  which  was  under  heaven,"  Col. 
1 :  2'J;  that  he  commanded  all  iiatioiis  to  be  bap- 
tized, Mark  16:15;  that  he  commanded  all  to 
partake  of  the  cup  of  blessing,  Matt.  26  :  27;  and 
finally,  from  the  promise,  that  the  Holy  Ghost 
with  his  presence  and  efficacy  would  accompany 
the  word  when  preached,  heard,  and  carefully  laid 
to  heart.  {Form  of  Concord,  Sol.  Dec,  xi,  28.) 

Luke  24  :  47.  And  that  repentance  and  remission  of  sins  should  be 
preached  in  his  name  among  all  nations,  beginning  at  Jerusalem. 

Col.  1  :  23.  If  ye  continue  in  the  faith  grounded  and  settled,  and 
be  not  moved  aw;iy  from  the  hope  of  the  Gospel,  which  ye  have  heard, 
and  which  was  preached  to  every  creature  which  is  under  heaven. 

Ps.  19  :  4.  Their  line  is  gone  out  through  all  the  earth,  and  their 
woids  to  the  end  of  the  world.   Rom.  10  :  18. 

Murk  16:15.  Go  ye  into  all  the  world,  and  preach  the  Gospel  to 
e\  ery  creature. 

Matt.  26  :  27.  And  he  took  the  cup,  and  gave  thanks,  and  gave  it 
to  them  saying,  Drink  ye  all  of  it. 

20.  Bat  is  God  actually  in  earnest  in  making  this 
universal  call  ? 

God  forbid  that  we  should  entertain  the  idea, 
that  this  call,  which  is  oflered  to  us  through  the 
Gospel,  is  a  matter  of  deception  or  fancy;  but 
we  confidently  affirm,  that  God  has  revealed  to 
us  his  actual  will,  viz.,  that  in  those  whom  he  calls 
through  the  Gospel,  he  will  be  efficacious,  in  or- 
der that  they  may  be  enlightened,  converted,  and 
saved.  And  indeed  so  much  in  earnest  is  God  in 
this  desire,  that  he  follows  with  tears  the  impeni- 
tence of  those  who  perish,  and  in  a  most  solemn 
manner  testifies  that  he  does  not  wish  the  death 
of  those  who  die,  but  desires  to  gather  them  as  a 


OF     PREDESTINATION.  117 

lien    gathereth  her  chickens.  [Form,  of  Concord, 
Sol.  Dec.,x\,  29.) 

Ezek.  18  :  23.  Have  I  any  pleasure  at  all  that  the  wicked  should 
die  ?  saith  the  Lord  God  :  and  not  that  he  should  return  from  his  ways, 
and  live. 

Ezek.  33  :  11.  As  I  live,  saith  the  Lord  God,  I  have  no  pleasure  in 
the  death  of  the  wicked ;  but  that  the  wicked  turn  from  his  way  and 
live  :  turn  ye,  turn  ye  from  your  evil  ways ;  for  why  will  ye  die,  0 
house  of  Israel. 

Matt.  23  :  37.  0  Jerusalem.  Jerusalem,  thou  that  killest  the  proph- 
ets, !ind  stonest  them  which  are  sent  unto  (hee,  how  often  would  I  have 
gathered  thy  children  together,  even  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not. 

21.  Is  the  eternal  election  of  God  equally  universal 
iviih  his  mercy,  redemption,  and  call? 

By  no  means.  For  to  this  Christ  refers  in  the 
passage:  3Ia})y  are  called,  but  few  are  chosen. 
For  we  must  in  no  manner  imagine  that  the 
term  elect  includes  those  who' despise,  resist,  blas- 
pheme and  persecute  the  word  of  God;  who  when 
hearing  it,  liarden  their  hearts  against  its  influ- 
ences; who  strive  against  the  Holy  Ghost;  who 
without  repentance  persevere  in  sin,  and  who 
do  not  truly  believe  in  Christ.  [Form  of  Concord, 
Epitome,  xi,  12.) 

22.  But  why  is  this  election  particular  ? 

Because,  just  as  God  in  his  eternal  counsel,  or- 
dained that  the  Holy  Ghost  through  the  word, 
should  call, enlighten, convert,justify,and  bring  to 
eternal  salvation  all  those  who  embrace  Christ  in 
true  faith;  so  also  in  his  eternal  counsel, he  decreed 
that  he  would  harden,  reject,  and  give  over  to 
eternal  condemnation,  those  who,  called  through 


118  LUTHERAN    THEOLOGY. 

his  word,  reject  the  call,  resist  the  Holy  Ghost 
(desiring  to  work  in  them  effectuallj  through  the 
word),  and  obstinately  persevere  in  their  froward- 
ness.  [Form  of  Concord,  Sol.  Bee,  Art.  xi,  39.) 

23.  The  cause  of  this  jparticularity  does  not  rest 
therefore  with  God  ? 

Your  inference  is  correct.  For  the  cause  that 
many  are  called,  but  few  chosen,  is  not  the  di- 
vine call  which  is  made  through  the  word,  as  if 
God  were  unwilling  that  all  should  be  converted 
and  saved  through  himself.  In  this  manner  we 
would  assign  to  God  two  wills,  as  if  he  who  is 
eternal  truth  could  contradict  himself,  or  could 
speak  one  thing,  whilst  in  his  heart  he  was  con- 
cealing another.  Such  hypocrisy,  when  found  in 
men,  God  condemns  and  punishes.  Why  ?  Be- 
cause the  consequence  of  this  would  be  an  over- 
throw of  the  foundation  of  our  faith,  which  de- 
pends alone  upon  the  word  of  God,  inasmuch  as 
from  it  we  are  rendered  certain  concerning  God's 
will  in  reference  to  our  salvation.  [Form  of  Con- 
cord, Epitome,  Art.  xi,  12;  Sol.  Dec,  Art.  xi,  39.) 

24.  What  therefore  is  the  reason  that  the  eternal 
election  of  God  is  particular  and  not  universal? 

The  cause  lies  in  the  wickedness  and  froward- 
ness  of  men  themselves.  For  but  few  seriously 
receive  the  word  of  God,  and  obey  it  sincerely. 
The  greater  portion  despise  the  word,  and  are  not 
willing  to  be  present  at  the  marriage  supper  of 
the  king.  Many,  indeed,  at  first  receive  tlie  word 
with  great  joy;   but  afterwards  they  fall  away 


OF    PREDESTINATION.  119 

again,  and  wickedly  turn  themselves  from  God's 
holy  commandment.  {Form  of  Concord^  Sol.  Dec, 
Art.  xi,  40,  41.) 

25.  In  whom,  is  the  election  made  ? 

In  Christ  alone.  Eph.  1:4.  God  hath  chosen 
us  in  Christ,  before  the  foundations  of  the  earth 
were  laid.  V.  6.  He  hath  made  us  accepted  in 
the  Beloved. 

Hence  the  entire  Holy  Trinity,  Father,  Son, 
and  Holy  Ghost,  leads  all  men  to  Christ,  the 
book  of  life,  that  they  may  search  and  find  in 
him  the  eternal  predestination  of  the  Father. 
On  this  account  Christ  himself  has  said,  JSTo  man 
cometh  unto  the  Father,  but  by  me.  John  14  :  6. 
I  am  the  door;  by  me  if  any  man  enter  in,  he 
shall  be  saved.  John  10  :  9.  [Form  of  Concord,  Sol, 
Dec,  Art.  xi,  m.) 

26.  But  as  Christ  is  the  Redeemer  of  all  men,  and 
as  election  is  made  in  Christ,  dare  we  not  say  that  all 
men  have  been  elected  in  Christ,  and  consequently  that 
election  is  universal  ? 

In  the  decree  of  election,  Christ  is  considered 
not  only  as  a  universal  Mediator,  but  also  as  men 
appreliend  him  by  an  act  of  faith.  For  he  him- 
self announces  the  will  of  his  tieaveuly  Father, 
and  our  election  to  eternal  life,  in  these  words : 
Repent  ye  and  believe  the  Gospel,  Mark  1:15; 
and  in  another  place,  This  is  the  will  of  him  that 
sent  me,  that  every  one  which  seeth  the  Son,  and 
BELIE VETH  on  Mm,  may  have  everlasting  life.  John 
6  :  40.    And  elsewhere :  God  so  loved  the  world  that 


120  LUTHERAN    THEOLOGY. 

he  gave  his  only  begotten  Son,  that  whosoever  be- 
LiEVETH  IN  HIM  shouldnot  pevish,  but  have  everlast- 
imj  life.  John  3  :  16.  {lb.,  67.) 

27.  Do  you  therefore  state  that  God  has  elected  men 
with  respect  to  foreseen  faith  ? 

What  else  should  I  state,  when  the  Holy  Scrip- 
tures with  such  exceeding  clearneSvS,  declare  this 
truth  ?  The  Apostle  certainly  affirms,  Eph.  1 :  5, 
that  God  has  predestinated  us  unto  the  adoption 
of  children.  But  now  Christ  gives  the  power  to 
become  sons  of  God,  not  to  those  who  have  been 
born  of  blood,  or  of  the  will  of  the  flesh,  or  of  the 
will  of  man,  but  of  God,  i.  e.,  according  to  the  in- 
terpretation of  John,  those  who  believe  on  his 
name.  John  1  :  12.  Hence  the  Saviour,  John  17: 
20,  describing  the  elect,  says,  "  Neither  pray  I  for 
these  alone;  but  for  them  also  which  shall  believe 
on  me  through  their  word."  2  Thess.  2  :  13.  "  God 
hath  from  the  beginning  chosen  you  to  salvation, 
through  sanctiiicatiou  of  the  Spirit,  and  belief  of 
the  truth."  In  1  Tim.  1 :  16,  the  Apostle  speaks 
of  the  elect  as  those  "which  should  hereafter  be- 
lieve on  Christ  to  life  everlasting."  James  2  :  5. 
"  Hath  not  God  chosen  the  poor  of  this  world, 
rich  in  faith  ?"  Hence  the  Epitome  of  the  Form 
of  Concord  correctly  infers  that  God  in  his  eter- 
nal counsel  has  decreed  to  save  none  but  those 
who  confess  his  Son,  Jesus  Christ,  and  truly  be- 
lieve in  him.  [Form  of  Concord,  Sol.  Dec,  Art. 
xi,  67.) 

28.  But  inasmuch  as  he  does  not  grant  faith  to  all, 


OF    PREDESTINATION.  121 

does  not  God  seem  to  be  the  cause  of  the  unbelief  of  all 
who  do  not  accept  Christ? 

God  forbid  that  we  should  state  that  he  refuses 
faith,  and  consequently  salvation,  to  any  one. 
But,  on  the  other  hand,  rather  that  those  who 
have  been  rejected,  are  the  cause,  and  bear  the 
guilt,  of  their  own  destruction ;  since  they  have 
heard  the  word,  not  with  the  intention  or  pur- 
pose to  learn  it  seriously  and  for  their  own 
wants ;  but,  on  the  contrary,  to  despise,  blas- 
pheme, and  deride  it,  and  resist  the  Holy  Ghost, 
who,  through  the  word,  desires  to  work  in  them. 
[Form  of  Concord,  Fpitome,  Art.  xi,  12.) 

29.  You  have  w,entioned  perseverance  among  the 
marks  of  the  elect ;  hence,  I  wish  to  know  whether  the 
elect  can  be  sure  of  their  perseverance  in  faith? 

Yes ;  they  are  perfectly  sure  of  it.  For,  in  the 
first  place,  they  know  that  election  and  salvation 
are  founded  only  upon  Christ,  against  whom  the 
gates  of  hell  cannot  prevail. 

This  doctrine  affords  us  also  excellent  comfort.  For  how  great  is 
God's  kindness,  in  that  he  was  so  anxious  concerning  the  conversion, 
righteousness,  and  salvation  of  each  Christian,  and  so  faithfully  pro- 
vided thereto,  that  before  the  foundations  of  the  world  were  laid,  ho 
consulted,  and  then  already  in  his  own  hidden  purpose,  determined, 
how  he  would  call  and  lead  me  to  salvation,  and  preserve  me  therein. 
In  what  manner  ?  In  that  he  wished  to  secure  my  salvation  so  firmly 
as  to  bring  it  within  his  eternal  purpose,  as  into  a  most  firm  citadel, 
which  cannot  fail  or  be  overthrown,  and  thus  placed  it  for  preserva- 
tion in  the  almighty  hand  of  our  Lord  Jesus  Christ,  whence  no  one 
can  pluck  us.  John  10  :  28.  Therefore  Paul  bases  the  certainty  of  our 
blessedness  upon  the  ground  of  the  divine  purpose,  since  from  the 
fact  that  we  are  called  according  to  the  purpose  of  God,  he  infers  that 
"no  one  can  separate  us  from  the  love  of  God,  which  is  in  Christ 

11 


122  LUTHERAN    THEOLOGY. 

Jesus  our  Lord."  Rom.  8  :  28,  39.    (Form  of  Concord,  Sol.  Dec,  Art. 
xi,  45.) 

Secondh/.  The  Holy  Ghost  also  dwells  in  the 
elect,  as  in  his  own  temple;  and  he  is  not  in- 
active in  them,  but  leads  them  to  obey  the  divine 
commandments,  and,  likewise,  bears  witness  to 
them  that  they  are  the  children  of  God.  [Form 
of  Concord,  Sol.  Dec,  Art.  xi,  73.) 

Finally.  They  know  with  certainty  that  God 
hears  them  when  they  call  upon  him.  Luke  11 :  13. 
"  If  ye  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children :  how  much  more  shall 
your  heavenly  Father  give  the  Holy  Spirit  to 
them  that  ask  him  ? "  {lb.,  72.) 

30.  But  cannot  the  elect  fall  from  the  grace  of 
God? 

They  can;  bat  in  such  a  manner  that  by  the 
power  of  the  Holy  Ghost,  through  true  repent- 
ance and  faith,  they  again  return  to  God  and  to 
life.  For,  unless  they  would  return,  they  would 
not  be  in  the  number  of  the  elect,  but  only  in  the 
number  of  those  who  believe  for  a  time,  and  in 
the  time  of  temptation  fall  away,  and  are  con- 
demned. 

31.  Is  the  number  of  the  elect  fixed? 

In  God's  foreknowledge,  or  rather  in  his  divine 
omniscience,  it  is ;  but  it  is  not  fixed  by  any  un- 
alterable and  immutable  decree.  For  there  is  no 
doubt  but  that  God,  long  before  the  existence  of 
the  world,  most  exactly  and  certainly  foreknew, 
and  also  that  he  even  now  knows,  who  among 


OP    GOOD    WORKS.  123 

the  called  will  believe  in  Christ,  and  who  will 
not  believe;  who  among  the  converted  will  per- 
severe in  faith,  and  who  will  not ;  and  who,  hav- 
ing fallen,  will  commit  still  more  grievous  sins, 
and  perish  in  their  crimes.  Hence,  undoubtedly, 
God  fully  knows  the  number  of  those  who  will  be 
saved,  and  of  those  who  will  be  condemned.  {Form 
of  Concord,  Sol.  Dec,  Art.  xi,  55.) 


AETICLE   XIV. 


OF    GOOD   WORKS. 


1.  Is  it  the  will  of  God  that  believers  should  abound 
in  good  works  ? 

No  one  denies  that  all  men,  and  especially  those 
who  have  been  born  again  and  renewed  by  the 
Holy  Ghost,  should  perform  good  works. 

Matt.  5  :  16.  Let  your  light  so  shine  before  men,  that  they  may  see 
your  good  -works  and  glorify  your  Father,  which  is  in  heaven. 

2  Cor.  9  :  8.  That  ye  may  abound  to  every  good  work. 

1  Thess.  4  :  7.  For  God  hath  not  called  us  unto  uncleanness,  but 
unto  holiness. 

Eph.  2  :  10.  For  we  are  his  •workmanship,  created  in  Christ  Jesus 
unto  good  works,  which  God  hath  before  ordained,  that  we  should 
■walk  in  them. 

And  as  it  is  impossible  for  a  good  tree  to  bring 
forth  evil  fruit,  Matt.  7 :  18,  it  is  in  like  manner 
impossible,  that  one  justified  by  faith,  should  be 
destitute  of  good  works. 


124  LUTHERAN    THEOLOGY. 

We  also  believe,  teach,  and  confess,  that  all  men,  but  especially 
those  born  again  and  renewed  by  the  Holy  Ghost,  should  perform 
good  works.    {Form  of  Concord,  Epitome,  Art.  iv.) 

In  the  first  place,  as  to  this  article,  there  is  no  dispute  amongst  us, 
in  regard  to  the  following  points,  namely,  that  it  is  the  will,  arrange- 
ment, and  command  of  God,  that  believers  are  to  abound  in  good 
works.   (Form,  of  Concord,  Sol.  Dec,  Art.  iv.) 

2.  What  are  good  works  f 

Good  works  are  those  inward  and  outward  ac- 
tions, enjoined  by  God,  and  comprehended  in  the 
ten  commandments,  which  faith,  wrought  by  the 
Holy  Spirit,  enables  the  regenerate  to  perform, 
to  the  glory  of  God,  and  as  an  evidence  both  of 
our  obedience,  and  of  our  gratitude  to  Him. 

3.  Then  you  maintain  that  no  works  are  truly  good, 
save  those  which  have  been  commanded  by  God  him- 
self? 

Certainly ;  for  those  are  not  truly  good  works, 
which  every  person,  of  his  own  mind,  thinks  out 
for  himself,  or  which  are  done  after  the  ordi- 
nances of  men,  but  only  those  which  God  him- 
self has  prescribed  and  enjoined  in  his  "Word. 

Deut.  12  :  32.  Ye  shall  not  do  after  all  the  things  that  we  do  here 
this  day,  every  man  whatsoever  is  right  in  his  own  eyes.  What  things 
soever  I  command  you,  observe  to  do  it ;  thou  shalt  not  add  thereto, 
nor  diminish  from  it. 

4.  How  are  truly  good  ivorks  performed  ? 

Such  good  works  are  not  performed  of  our  own 
natural  powers,  but  only  when  a  person  is  recon- 
ciled to  God  through  faith,  and  renewed  by  the 
Holy  Ghost,  or  as  Paul  says,  new  created  in 
Christ  Jesus  unto  good  works.  (See  Form  of  Con- 
cord, as  above.") 


OF    GOOD    WORKS.  125 

5.  Do  good  works,  then,  please  God,  and  if  so,  why  ? 
Good  works  please  God,  and  are  agreeable  unto 

him,  on  account  of  our  Lord  Jesus  Christ,  who  is 
apprehended  by  faith,  which  faith  causes  the  per- 
son of  man  to  be  acceptable  and  well-pleasing  to 
God.  {Form  of  Concord  J  as  above;  Apology,  Art  iii.) 

6.  Are  not  the  good  works  of  the  heathen  pleasing 
to  God? 

Those  works  which  belong  to  the  preservation 
of  external  discipline,  and  which  are  performed 
even  by  unbelievers,  and  the  unconverted,  although 
they  are  praiseworthy  in  the  eyes  of  the  world, 
and  besides  are  rewarded  by  God  with  temporal 
possessions  in  this  world :  yet,  since  they  do  not 
proceed  from  true  faith,  are  indeed  sin  in  the 
eyes  of  God,  that  is,  they  are  tainted  with  sin, 
and  are  considered  by  God  sins  and  impurities, 
because  the  person  is  not  reconciled  to  God :  for 
an  evil  tree  cannot  bring  forth  good  fruits.  And, 
whatever  does  not  proceed  from  faith  is  sin.  Rom. 
14  :  23.  (See  Form  of  Concord,  Part  ii,  Sol.  Dec.) 

7.  What  reasons  can  he  assigned  why  good  works 
must  be  performed  ? 

Good  works  must  be  performed : 
(1.)  Because  of  the  divine  injunction. 
(2.)  For  the  exercise  of  faith. 
(3.)  As  a  confession  of  one's  faith. 
(4.)  Out  of  gratitude. 

(5.)  On  account  of  the  rewards  which  have  been 
graciously  promised  them. 
11* 


126  LUTHERAN    THEOLOGY. 

For  good  works  must  be  done,  because  God  has  enjoined  them,  fur- 
thermore for  the  exercise  of  faith,  as  a  confession,  and  out  of  grati- 
tude.  For  these  reasons  good  works  must  necessarily  be  performed, 
which  although  they  are  done  in  the  flesh,  not  as  yet  entirely  renewed, 
retarding  the  operations  of  the  Holy  Ghost,  and  infecting  them  with 
some  of  its  own  impurity ;  yet  are  holy  works  and  pleasing  to  God, 
because  of  faith,  and  are  sacrifices  and  governmental  acts  of  Christ, 
who  thus  exhibits  his  kingdom  to  the  world.  For  in  them  he  sanc- 
tifies the  heart,  represses  Satan,  and  in  order  to  preserve  the  Gospel 
among  men,  opposes  the  confession  of  the  saints  to  the  realm  of  the 
devil,  revealing  his  power  in  our  weakness.    (Apology,  Art.  iii.) 

8.  Are  these  rewards  of  good  works  the  grace  hy 
which  we  are  justified  ? 

They  are  not :  for,  we  receive  the  grace  of  God, 
the  forgiveness  of  sins,  justification  and  everlast- 
ing life,  only  through  faith,  not  by  our  merits. 

The  rewards  of  good  works  are  therefore  cor- 
rectly defined,  partly,  as  temporal  possessions  in 
this  life,  partly,  as  the  degrees  of  glory  in  the  life 
to  come.  But  these  rewards  themselves  do  not 
depend  on  the  merit  of  our  works,  but  depend 
solely  on  the  grace  of  God,  who  has  promised 
them. 

9.  Can  we,  then,  earn  owr  justification  and  everlast- 
ing life  by  good  works  ? 

Not  in  the  least.  First.  For  we  receive  the  for- 
giveness of  sins  and  justification  solely  through 
faith  in  Christ,  as  Christ  himself  says,  Luke  17  : 
10,  "  So  likewise  ye,  when  ye  shall  have  done  all 
these  things  which  are  commanded  you,  say.  We 
are  unprofitable  servants,  we  have  done  that  which 
was  our  duty  to  do." 

Secondly.  "  The  idea  that  good  works  are  meri- 


OF    GOOD    WORKS.  127 

torious,  obscures  the  glory  of  Christ,  since  men 
exhibit  these  works  of  theirs  to  God  as  the  price 
by  which  they  are  redeemed,  and  as  their  atone- 
ment." {Augsburg  Confession,  Art.  vi.) 

"  Whoever,  then,  thinks  to  effect  this  by  works, 
and  to  merit  grace,  despises  Christ,  and  seeks  a 
way  of  his  own  unto  God,  contrary  to  the  Gospel." 
(Augsburg  Confession,  Art.  xx.) 

Thirdly.  "AfiVighted  consciences  do  not  find 
peace  in  such  works ;  on  the  contrary,  whilst 
they  in  real  terror  constantly  heap  one  good  work 
on  another,  they  finally  despair,  because  they  can 
find  no  work  that  is  pure  enough ;  so  that  the  law 
constantly  accuses  and  condemns  them."  (Aj^ologg, 
Art.  iii.) 

Fourthly.  "  Those  who  rely  on  their  good  works, 
never  attain  to  the  knowledge  of  God,  but,  angry 
themselves,  rather  flee  from  a  condemning  and 
punishing  God :  besides,  they  never  think  that 
they  are  heard.  But  faith  shows  that  God  freely 
forgives  and  hearkens  for  the  sake  of  His  Son." 
[Augsburg  Coiifession,  Art.  xx.) 

Finally,  it  is  opposed  to  Holy  Scripture,  which 
testifies  that  we  are  justified  and  saved  solely 
through  faith,  without  works,  as  was  shown  in 
the  preceding  article.  [Apology,  Art.  iii.) 

10.  Are  good  works  necessary  or  not  ? 

It  is  clearly  evident  from  what  has  been  already 
said  that  good  works  are  necessary,  not  indeed  for 
salvation,  but  because  of  other  reasons.  For,  they 
are  required  of  believers,  as  fruits  of  faith :  and 


128  LUTHERAN    THEOLOGY. 

faith  without  love  is  dead,  although  love  is  not 
the  cause  of  our  salvation.  [Form  of  Concord,  Art. 
iv;  Augsburg  Confession,  Art.  xx.) 

11.  Does  not  this  seem  to  conflict  with  the  liberty 
of  the  children  of  God,  inasmuch  as  their  works  are 
not  necessary,  but  free  and  voluntary? 

These  two  by  no  means  conflict  with  each 
other;  a  matter  which  becomes  perfectly  clear, 
so  soon  as  a  double  distinction  is  observed.  For, 
in  the  first  place,  the  word  "  necessary  "  is  used  to 
denote  an  absolute  necessity,  or  a  compulsion. 
In  the  second  place,  the  word  "  necessary "  is 
used  in  a  conditional  sense,  meaning  an  obedi- 
ence, which  we  owe  to  God,  and  which  is  shown 
because  of  God's  arrangement,  command,  and 
will.  In  the  primary  sense,  the  necessity  abol- 
ishes all  freedom  of  action ;  but  in  the  latter  it  is 
subordinate  to  this  freedom.  [Form  of  Concord^ 
Fpitome,  Art.  iv;  Sol.  Dec,  Art.  iv.) 

12.  Which  is  the  other  distinction? 

This  concerns  the  word  "free"  or  "freedom," 
which  is  used  in  a  special  and  general  sense. 
Taken  in  its  special  sense,  it  is  opposed  to  neces- 
sity and  constraint;  but  taken  in  a  general  sense, 
it  is  set  over  against  the  regulation,  command, 
and  duty  of  the  law ;  for  the  law  is  not  strictly 
opposed  to  freedom,  but  they  are  subordinate  the 
one  to  the  other. 

13.  Adapt  these  distinctions  to  the  question  at  issue, 
ayid  show  whether  good  works  are  necessary  or  free. 


OF    GOOD    WORKS.  129 

If  these  distinctions  are  observed,  it  is  clear  that 
the  works  of  the  regenerate  are  both  free  and 
necessary.  But  they  are  necessary,  not  from  the 
necessity  of  constraint,  but  only  from  the  neces- 
sity of  command,  or  of  that  obedience  due  to  God 
which  true  believers,  in  so  far  as  they  are  born 
again,  show,  not  from  constraint  or  compulsion 
of  the  law,  but  of  a  willing  spirit,  because  they 
are  no  longer  under  the  law,  but  under  grace. 
[Form  of  Concord^  Epitome,  Art.  iv.) 

Again :  these  works  are  free,  the  word  free 
being  taken  in  its  special  sense,  in  so  far  as  the 
regenerate  work  with  a  voluntary  mind;  but  they 
are  not  free  in  such  a  way,  "  as  if  it  were  arbitrary 
with  a  regenerate  man  to  do  good  or  to  abstain 
from  it,  as  he  wished,  and  yet  retain  faith,  even 
if  he  intentionally  remained  in  sin."  [Form  of  Con- 
cord, Epitome,  Art.  iv.) 

14.  If  good  works  are  necessary,  does  it  follow  that 
they  are  necessary  for  salvation? 

In  former  years,  soon  after  the  death  of  our 
sainted  Luther,  there  were  some  who  made  use 
of  such  expressions  as  these :  "  Good  works  are 
necessary  to  salvation ;  it  is  impossible  to  be 
saved  without  good  works;  no  one  has  ever  been 
saved  without  good  works."  But  these  expres- 
sions have  met  with  the  disapproval  and  con- 
demnation of  the  orthodox,  from  sure  and  weighty 
reasons,  as  being  such  as  deviate  from  the  form 
of  sound  words.  (See  Form  of  Concord,  Epitome, 
Art.  iv;  also  Sol.  Dec.) 


130  LUTHERAN    THEOLOGY. 

15.  31eniion  these  reasons. 

(1.)  These  expressions  directly  conflict  with  the 
doctrine  of  the  exclusive  particles,  i.  e.,  the  words 
with  which  St.  Paul  excludes  our  works  and 
merit  from  the  article  of  justification.  For  St. 
Paul  excludes  our  works  and  merits  entirely 
from  that  article,  and  ascribes  everything  solely 
to  the  grace  and  mercy  of  God,  and  to  the  merit 
of  Christ,  assuring  us  of  the  blessedness  only  of 
that  man  to  whom  God  imputes  righteousness 
without  works.  Eom.  4  :  6. 

(2.)  Such  expressions  as  the  above  deprive 
troubled  and  afflicted  consciences  of  the  true 
comfort  of  the  Gospel,  and  give  rise  to  doubt 
concerning  the  grace  of  God. 

(3.)  Expressions  of  this  character  increase  temer- 
ity and  a  false  delusion  of  one's  own  righteous- 
ness, and  a  confidence  in  our  own  worthiness. 
[Form  of  Concord,,  Sol.  Dec.,,  Art.  iv.) 

(4.)  They  were  taken  from  the  Formula  of  the 
Interim,  and  therefore  orginated  with  declared 
enemies  of  the  truth.  {Form  of  Concord,  as  above.) 

(5.)  Our  sainted  Luther  rejected  and  condemned 
these  expressions  on  the  part  of  the  false  apostles, 
who  led  the  Galatians  into  error,  also  on  the  part 
of  the  Papists,  Anabaptists,  and  finally  of  some 
others.  {Form  of  Concord,  as  above.) 

16.  Do  not  good  works  sustain  faith,  righteousness, 
and  salvation  ? 

No.  "  For  faith  does  not  take  hold  of  right- 
eousness and  salvation  in  such  a  way  as  afterward 


OF    GOOD    WORKS.  131 

to  transfer  its  office  to  works,  so  that  the  latter 
must  thereafter  sustain  faith,  righteousness,  and 
salvation ;  but  faith  is  the  real  and  only  means  by 
which  righteousness  and  salvation  are  not  only 
received  but  also  sustained." 

"  We  believe,  teach,  and  also  confess,  that  works  do  not  sustain 
faith  and  salvation  in  us,  but  that  the  Spirit  of  God  alone  maintains 
salvation  in  us  through  faith,  of  whose  presence  and  indwelling  the 
good  works  are  witnesses.''  (For'm  of  Cojicord,  Sol.  Dec,  Art.  iv ; 
Epitome,  Art.  iv.) 

17.  Can  you  prove  this  from  Holy  Scripture? 

St.  Paul,  Rom.  5  : 1,  2,  ascribes  unto  faith  the 
access  to  grace,  and  not  merely  this  but  also  the 
fact  that  we  persevere  in  grace  and  boast  of  future 
glory;  that  is,  he  ascribes  to  faith  alone  the  begin- 
ning, the  middle,  and  the  end,  saying :  Therefore, 
being  justified  by  faith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ.  By  whom  also 
we  have  access  by  faith  into  this  grace  wherein  we 
standi  and  rejoice  in  the  hope  of  the  glory  of  God. 
[Form  of  Concord,  Sol.  Dec,  Art.  iv.) 

Rom.  11  :  20.  Well ;  because  of  unbelief  they  were  broken  off,  and 
thou  standest  by  faith. 

Col.  1  :  22,  23.  To  present  you  holy,  and  unblamable,  andunreprov- 
able,  in  his  sight :  if  ye  continue  in  the  faith  grounded  and  settled. 

1  Peter  1  :  5.  Who  are  kept  by  the  power  of  God  through  faith 
unto  salvation. 

18.  If  good  works  are  not  necessary  to  salvation, 
are  they  then  injurious  and  destructive  to  salvation? 

"  If  any  one  were  to  mingle  his  good  works 
with  the  article  of  Justification,  fix  his  righteous- 
ness or  his  trust  in  salvation  on  them,  therewith 
to  merit  the  grace  of  God,  and  thereby  to  be 


132  LUTHERAN    THEOLOGY. 

saved ;  St.  Paul  himself  says,  thrice  repeating  it, 
that  to  such  a  man  his  good  works  may  not  only 
become  useless  and  a  hindrance,  but  also  destruc- 
tive to  salvation."  [Form  of  Concord,  as  above.) 

Phil.  3  :  7,  8.  But  what  things  were  gain  to  me,  those  I  counted 
loss  for  Christ ;  yea,  douhtless,  and  I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus,  my  Lord,  for  whom  I 
have  suffered  the  loss  of  all  things,  and  do  count  them  but  dung,  that 
I  may  win  Christ. 

19.  In  this  manner  good  works  would  in  themselves 
be  injurious  and  pernicious. 

You  draw  a  wrong  inference  reasoning  from  that 
which  is  accidental  to  that  which  is  essential.  For, 
through  that  which  is  accidental,  it  happens  that 
good  works  are  injurious;  in  so  far,  namely,  as  a 
false  confidence  is  put  in  them  contrary  to  the  ex- 
press word  of  God.  Nevertheless,  it  is  not  on  this 
account  lawful  to  maintain,  simply  and  without 
reservation,  that  good  works  are  injurious  to  be- 
lievers or  to  their  salvation.  For  this  expression, 
thus  unrestrictedly  stated,  is  false  and  oftensive; 
by  it  discipline  and  honesty  is  weakened,  and  a 
rude,  wild,  secure,  Epicurean  life  introduced  and 
strengthened.  {Form  of  Concord,  as  above.) 


AKTICLE  XV. 

OF   EEPENTANCE   AND   CONFESSION. 

1.   Can  those  who  have  relapsed  after  baptism  again 
become  partakers  of  the  grace  of  God? 


OF    REPENTANCE    AND    CONFESSION.        133 

The  l^Tovatians  lonsr  ao-o  denied  that  those  who 
had  fallen  after  baptism  could  be  restored  to  grace. 
Our  church  diiiers  from  such,  and  teaches,  that 
those  who  have  sinned  after  baptism,  can  at  any 
time,  provided  they  repent,  obtain  forgiveness  of 
sins,  and  that  absolution  shall  not  be  denied  them 
by  the  church.  {Auc/sOurg  Confession,  Art.  xii.) 

2,  Do  the  Holy  Scriptures  also  teach  thus  ? 
Yes;  for  this  is  the  real  object  of  the  Gospel, 

to  proclaim  to  the  penitent  the  grace  of  God  and 
the  gratuitous  forgiveness  of  sins,  and  this  not 
merely  once,  but  as  often  as  a  poor  sinner  hear- 
tily repents  of  his  sins.  Thus  saith  the  Lord, 
Ezek.  18  :  30,  32:  "Repent  and  turn  yourselves 
from  all  your  transgressions,  so  iniquity  shall  not 
be  your  ruin.  For  I  have  no  pleasure  in  the  death 
of  him  that  dieth, — wherefore  turn  yourselves 
and  live  ye."  Thus  the  Saviour  intrusts  the  of- 
fice of  the  keys  to  the  apostles  and  ministers  of 
the  church.  Matt.  18  :  18,  saying,  "Whosesoever 
sins  ye  remit  the}'  are  remitted  unto  ihem  ;  Jind 
whosesoever  sins  ye  retain,  they  are  retained." 
John  20  :  23.  Accordingly,  he  speaks  not  only 
of  those  who  are  not  yet  regenerate,  but  also  of 
those  who  have  fallen  after  baptism.  Thus  Peter, 
who  was  filled  with  repentance  and  sorrow,  be- 
cause of  his  denial  of  the  Lord,  and  Thomas,  who 
repented  of  his  unbelief,  received  grace  and  the 
forgiveness  of  sins. 

3.  What  is  repentance  ? 

Repentance  or  conversion  to  God  is  the  con- 

12 


134  LUTHERAN    THEOLOGY. 

trition  of  the  heart  because  of  our  sin,  and  the 
trust  which  assuredly  promises  to  itself  the  for- 
giveness of  sins,  reconciliation,  justification,  and 
quickening  for  Christ's  sake,  combined  with  the 
firm  resolve  to  begin  a  new  obedience.  [Me- 
lanchthon.) 

4.  Of  how  many  parts  does  repentance  consist  f 
Of  two ;  namely,  contrition  because  of  sin,  and 

faith.  (Melanchihon.) 

5.  Is  not  the  new  obedience  a  part  of  repentance  ? 

The  new  obedience  or  good  works  follow  gen- 
uine penitence,  sorrow,  and  faith.  They  do  not 
therefore  constitute  a  part  of  repentance,  but  are 
rather  its  fruits  and  effects.  {Melanchihon.) 

6.  What  do  you  understand  by  contrition  or  penitence 
and  sorrow  ? 

"  We  say,  that  contrition  or  true  penitence  is 
this,  when  the  conscience  is  affrighted,  and  begins 
to  feel  its  sin  and  the  great  anger  of  God  at  sin, 
and  sorrows  that  it  has  sinned."  [Apology,  Art.  v.) 

7.  Can  you  prove  this  from  Holy  Scripture  ? 

Yes ;  for  Holy  Scripture  speaks  of  these  ter- 
rors of  conscience.  Ps.  38  :  4.  "For  mine  iniqui- 
ties are  gone  over  mine  head,  as  an  heavy  burden, 
they  are  too  heavy  for  me."  Ps.  6:3.  "  O  Lord, 
heal  me:  for  my  bones  are  vexed.  My  soul  is 
also  sore  vexed."  And  Hezekiah,  Is.  38  :  13.  "As 
a  lion,  so  will  he  break  all  my  bones." 

8.  What  do  you  understand  faith  to  be  ? 
Nothing  else  than  the  firm  confidence,  that  all 


OF    REPENTANCE    AND    CONFESSION.        135 

our  sins  are  forgiven  us,  through  and  on  account 
of  the  merit  of  Christ,  freely,  and  without  any 
merit  of  our  own. 

9.  Whence  must  true  contrition  arise  ? 

The  preceding  article  shows  this:  namely,  from 
the  law  alone,  whose  sum  and  office  it  is  to  re- 
prove of  sin.  "  For  by  the  law  is  the  knowledge 
of  sin."  Rom.  3  :  20.  "  The  law  worketh  wrath." 
Rom.  4  :  15.  "  i!^ay,  I  had  not  known  sin,  but  by 
the  law."  Rom.  7  :  7.  {Apology,  Art.  v.) 

10.  Does  contrition  merit  anything  ? 

The  Papists  indeed  maintain  that  men  merit 
grace  by  such  pains  and  terrors,  if  they  still  love 
God.  But  this  is  false  and  erroneous;  for  how 
are  men  to  love  God  amid  such  great  terrors, 
whilst  they  are  experiencing  the  terrible  and  un- 
speakable wrath  of  God  ?  Nay  more,  these  ter- 
rors are  so  far  from  meriting  grace,  that  they  will 
rather  bring  men  to  despair,  if  they  remain  alone, 
as  is  proved  by  the  history  of  Saul  and  Judas. 

11.  What  then  is  needed  besides  contrition,  if  the 
latter  is  to  prove  salutary  f 

The  other  part  of  repentance  is  required,  namely, 
faith  in  Christ.  For  in  such  terrors  the  Gospel  of 
Christ  must  be  held  up,  in  which  forgiveness  of 
sins  is  graciously  promised  through  Christ.  [Apol- 
ogy, Art.  V.) 

Hence  contrite  hearts  must  believe  that  their 
sins  are  graciously  forgiven  for  Christ's  sake. 
This  faith  raises  up  the  contrite,  strengthens  and 


136  LUTHERAN    THEOLOGY. 

animates  them,  according  to  the  Word :  "  There- 
fore being  justified  by  faith,  we  have  peace  with 
God,  through  our  Lord  Jesus  Christ."  R,oni.  5  : 
1.  This  faith  obtains  the  forgiveness  of  sins; 
this  faith  justifies  before  God. 

12.  How  mcwy  parts  do  the  Papists  assign  to  re- 
pentoiice  ? 

These  three:  contrition  of  heart,  confession  of 
the  lip*,  and  satisfaction  by  works,  with  tliis  com- 
fort and  assurance,  tliat  when  a  person,  truly  con- 
trite, confesses  and  performs  satisfaction,  he  there- 
by merits  forgiveness,  and  pays  a  full  ransom 
before  God.  [Sniulcald  Articles,  Part  iii.  Art.  iii.) 

13.  What  do  you  think  of  these  three  parts  ? 

I  am  of  the  opinion,  that  they,  at  least  as  they 
are  explained  by  the  Papists,  are  not  founded  on 
Holy  Scripture,  and  that  it  is  impossible,  yea, 
even  wicked,  to  observe  them. 

14.  What  hind  of  contrition  do  the  Papists  exact  ? 
In  tlie  first  j)lace,  such  as  soitows  not  only  in 

general  over  all  sins,  but  which  is  afllicted  in 
particular  at  every  individual  sin,  and  in  such  a 
manner  that  a  man  does  not  receive  forgiveness 
of  every  sin  for  which  he  has  not  experienced 
contrition.  In  the  second  place,  they  fancy  that 
if  a  person  cannot  have  such  cordriiionj  he  must 
at  least  experience  attrition,  that  is,  semi-contrition, 
or  the  beginning  of  contrition. 

Finally,  if  any  one  should  say  that  he  cannot 
experience  such  contrition,  they  ask  him  if  he 
does  not  wish  for  itj  if  he  reply  in  the  aflirma- 


OP    REPENTANCE    AND    CONFESSION.        137 

tive,  they  regard  this  as  contrition,  and  forgive  his 
sins,  because  of  this  good  work.  {Smalcald  Arti- 
cles, Part  iii.  Art.  iii.)  ^ 

15 .  What  is  your  opinion  of  this  Born ish  con trition  ? 
I  hold  such  a  contrition  to  be  a  manufactured 

and  invented  notion,  arising  out  of  one's  own 
powers,  without  faith,  without  the  knowledge  of 
Christ,  that  is,  pure  hypocrisy,  which  cannot  de- 
stroy the  lust  of  sin.   {Smalcald  Articles.) 

16.  What  is  the  nature  of  the  oral  confession,  which 
the  Papists  demand  ? 

The  Papists  formerly  demanded,  and  even  now 
demand  such  a  confession  as  this  :  Every  individ- 
ual was  required  to  recount  all  his  sins;  but  those 
which  he  had  forgotten  were  forgiven  him,  on  the 
condition  that  he  would  confess  them,  when  they 
occurred  to  him.  (Smalcald  Articles.) 

17.  Is  there  any  defect  in  this  confession  ? 

Yes  ;  for  in  the  first  place  it  is  an  impossibility. 
"Who  can  remember  all  the  sins  committed  in  a 
single  week,  to  say  nothing  of  a  whole  year,  in 
such  a  way,  as  to  be  able  to  enumerate  them  singly 
and  in  order?  Quite  diflerent  is  the  prayer  of 
David :  "  Who  can  understand  his  errors  ?  Cleanse 
thou  me  from  secret  faults." 

Secondly.  This  confession  was  nought  else  than 
a  great  torture  of  the  consciences  of  men,  which 
were  bound,  inasmuch  as  they  were  persuaded, 
that  without  this  exact  enumeration  no  forsive- 
ness  of  sins  could  be  obtained. 
12* 


138  LUTHERAN    THEOLOGY. 

In  the  third  place,  such  a  confession  led  men  to 
despair;  for  they  imagined  that  the  above  con- 
fession, the  complete  confession  of  sins,  was  ne 
cessary  to  salvation. 

But,  because  the  human  mind  could  never  be 
certain  whether  it  had  confessed  every  sin  or  not, 
it  was  forced  thus  to  despair  of  its  salvation. 
The\Y  final  invention  was  that  it  was  meritorious; 
the  franker  and  more  sincere  the  confession,  and 
the  greater  the  shame  manifested  before  the  priest, 
the  more  complete  would  be  the  satisfaction  for 
the  sin.  [Smalcald  Articles,  Apology.) 

18.  Do  you  then  reject  all  oral  confession.  ? 

Not  in  the  least.  I  rather  believe  that  confes- 
sion must  be  retained  in  the  church  on  account 
of  private  absolution,  which  is  the  word  of  God, 
announcing  to  those  who  seriously  confess  their 
sins,  the  forgiveness  of  the  same  in  accordance 
with  the  divine  injunction.  [Apology.) 

19.  But  ID  hat  confession  do  you  consider  necessary  ? 

I  certainly  do  not  look  upon  such  as  neces- 
sary which  requires  the  enumeration  of  every  sin, 
for  such  is  not  only  impossible,  but  also  burdens 
the  conscience;  but  I  regard  that  as  necessary 
which  is  made  before  God  immediately  or  di- 
rectly, like  the  one  made  by  David,  Ps.  32 :  5,  "I 
acknowledged  my  sin  unto  thee,  and  mine  iniquity 
have  I  not  hid.  I  said,  I  will  confess  my  trans- 
gressions unto  the  Lord  ;  and  thou  forgavest  the 
iniquity  of  my  sin ;"  or  mediately,  that  is,  either 
publicly  before  the  -whole  congregation,  or  pri- 


OP    REPENTANCE    AND    CONFESSION.        139 

vatelj  before  a  minister  of  the  church,  before 
whom  confession  is  made  either  in  general  of  all 
sins,  or  specially  of  one  sin,  should  the  stings  of 
conscience  render  such  a  confession  necessary. 
{Augsburg  Confession,  Art.  xi,  xxv;  Apology,  Art. 
vi;  Smaller  Catechism.) 

20.  What  therefore  is  such  confession? 

It  is  nothing  else  than  a  contrition,  in  which 
those  feeling  the  wrath  of  God  confess  that  God 
is  justly  angry,  and  cannot  be  reconciled  by  our 
works;  and  at  the  same  time  seek  mercy  and 
forgiveness  of  sins  for  Christ's  sake.  [Apology, 
Art.  vi.) 

21.  What  is  to  he  thought  of  private  absolution? 
That  it  is  the  command  of  God  that  we  are  to 

have  confidence  in  such  an  absolution,  and  firmly 
to  believe  that  we  are  as  truly  reconciled  to  God 
as  if  we  had  heard  a  voice  from  heaven  to  this 
effect.  [Form  of  Concord,  Art.  xi.) 

22.  What  do  you  state  concerning  the  third  part  of 
Romish  repentance  ? 

Precisely  the  same  as  concerning  Romish  auric- 
ular confession,  namely,  that  the  legal  satisfac- 
tions which  are  imposed  by  the  priests  for  the 
atonement  of  sins  are  not  by  divine  right,  and 
therefore  not  at  all  necessary.  For  this  doctrine 
must  above  all  things  be  maintained  and  remain, 
that  we  obtain  the  forgiveness  of  sins  by  faith 
on  account  of  Christ,  not  by  our  works,  whether 
past,  present,  or  future.  [Apology,  Art.  vi.) 


140  LUTHERAN    THEOLOGY. 


AETICLE  5VI. 

OF  THE  OFFICE  OF  THE  MINISTRY  AND  OF  CHURCH 
GOVERNMENT. 

1 .  Is  it  allowable  to  seek  the  office  of  the  holy  min- 
istry ? 

Notliing  should  hinder  us  from  seeking  this 
lioly  office,  that  is,  from  offering  our  services  to 
tlie  church.  For  "if  a  man  desire  the  office  of  a 
bisliop,  he  desireth  a  good  work."  But  one  is 
not  permitted  to  run  himself,  which  happens 
when  a  ])erson  intrudes  and  forces  a  call  by 
means  of  diverse  acts,  cunning,  and  briberies. 
Of  such  the  Lord  himself  complains  by  the 
[►rophet,  "I  have  not  sent  these  prophets,  yet 
they  ran;  I  have  not  spoken  to  them,  yet  they 
prophesied."  Jeremiah  23  :  21. 

2.  For  what  purpose  was  the  office  of  the  ministry 
instituted? 

In  order  that  we  might  obtain  faith,  the  minis- 
try of  teaching  the  Gospel  and  administering  the 
sacraments  was  instituted.  For  by  the  word  and 
sacraments,  as  through  means,  the  Holy  Ghost 
is  given,  who  works  faith  in  those  who  hear  the 
Gospel,  wherever  and  whenever  it  seems  good  to 
God.  [Augsburg  Confession,  Art.  v.) 

3.  Catinot  the  Holy  Ghost  be  imparted  to  man 
without  the  word  ? 

Kg;   the   church  long  since  coudemned  this 


MINISTRY    AND    CHURCH   GOVERNMENT.      141 

error  in  the  Anabaptists,  who  believed  that  the 
Holy  Ghost  is  given  to  men  without  the  external 
word  of  the  Gospel  by  means  of  their  preparations 
and  works.  [Augsburg  Confession,  Avt.  v.) 

4.  How  manifold  is  the  word  administered  by  the 
office  of  the  ministry  ? 

The  whole  of  Scripture  must  be  divided  into 
two  principal  parts, — the  Law  and  the  Gospel. 
The  Gospel  presents  the  promises  of  grace  con- 
cerning the  forgiveness  of  sin,  justification  and 
life  everlasting,  for  the  sake  of  Christ,  appre- 
hended by  faith.  The  law,  on  the  other  hand, 
comprehends  especially  the  ten  commandments, 
and  demands  from  us  works  and  perfection. 

"  The  eutire  Holy  Scripture,  both  of  the  Old  and  New  Testaments, 
is  divided  into  these  two  parts,  and  teaches  those  two  parts,  namely, 
the  law  and  the  divine  pi  omises.  For  in  some  places  the  word  of  God 
holds  out  the  law  to  us,  in  others  it  oflFers  grace  through  the  glorious 
promises  concerning  Christ ;  as,  for  example,  when,  in  the  Old  Testa- 
ment, the  Scriptures  promise  the  Christ,  who  is  to  come,  and  ofifer 
eternal  blessing,  benediction,  everlasting  salvation,  justification  and 
eternal  life  through  him  ;  or,  in  the  New  Testament,  when  Christ, 
since  his  coming  on  earth,  promises  forgiveness  of  sins,  justification, 
and  everlasting  life.''   {Apology,  Art.  ii.) 

5.  By  whom  was  the  office  of  the  ministry  insti- 
tuted? 

Certainly  not  by  men,  but  by  God  himself,  ac- 
cording to  the  testimony  of  Christ,  John  20  :  21 : 
"  As  my  Father  hath  sent  me,  even  so  send  I 
you." 

Matt.  28:19,  20.  Christ  himself  sends  bis  disciples,  and  says,  Go 
ye  therefore  and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  teaching  them  to  ob- 
serve all  things  whatsoever  I  have  commanded  you. 


142  LUTHERAN    THEOLOGY. 

Matt.  16  :  15.  Go  ye  into  all  the  world,  and  preach  the  Gospel  to 
every  creature. 

6.  Dare  we  avail  ourselves  of  the  office  of  the  min- 
istry when  it  is  filled  by  evil  and  wicked  ministers  ? 

If  by  evil  ministers,  you  mean  those  whose 
walk  indeed  is  impure,  and  whose  life  is  stained 
with  vice  and  infamy,  but  whose  doctrine  is  pure 
and  correct,  then  I  certainly  believe  that  one  may 
avail  himself  of  their  service,  and  that  their  office 
is  efficient;  and  on  that  account  I  reject  the  error 
of  the  Donatists,  who  denied  that  one  might  avail 
himself  of  the  office  of  wicked  ministers  in  the 
church,  and  held  the  office  of  such  to  be  useless 
and  inefficien 

"  In  like  manner,  although  the  Christian  church  in  reality  is  noth- 
ing  else  than  the  assembly  of  all  believers  and  saints,  nevertheless, 
since  there  are  in  this  life  many  false  Christians  and  hypocrites,  and 
because  even  open  sinners  remain  among  the  pious,  the  sacraments, 
notwithstanding,  are  eflfectual,  although  the  priests  by  whom  they  are 
administered  are  not  pious,  as  Christ  himself  informs  us,  'The  scribes 
and  the  Pharisees  sit  in  Moses'  seat,  etc'  Matt.  23  :  2.  Therefore 
the  Donatists,  and  all  others  who  hold  a  different  opinion,  are  con- 
demned."   {Augsburg  Confession,  Art.  viii.) 

7.  Row  are  ministers  who  teach  false  doctrine  to 
he  regarded  ? 

We  must  flee  from  their  ministry. 

Matt.  7  :  15.   Beware  of  false  prophets. 

John  10  :  5.  And  a  stranger  will  they  not  follow,  but  will  flee  from 
him. 

Gal.  1:9.  If  any  man  preach  any  other  gospel  unto  you  than  that 
ye  have  received,  let  him  be  accursed. 

8.  Who  is  to  preach  the  Gospel  and  administer  the 
sacraments  ? 

No  one  shall  publicly  teach  or  preach  in  the 


MINISTRY   AND   CHURCH   GOVERNMENT       143 

churcli,  or  administer  the  sacraments,  without  a 
regular  call.  {Augsburg  Confession,  Art.  xiv.) 

9.  How  manifold  is  the  call  to  the  office  of  the  min- 
istry ? 

Twofold.  One  an  immediate  or  direct  call,  as 
was  the  call  of  the  prophets  and  apostles,  which 
was  given  by  God  himself  without  the  employ- 
ment of  any  means,  and  which  ceased  with  the 
prophets  and  apostles;  the  other,  a  mediate  call, 
such  as  is  now  given  by  the  church,  which  con- 
sists of  the  higher  powers  or  government,  the 
ministers  of  the  church,  and  the  remaining  hear- 
ers, commonly  called  the  people  or  laity. 

10.  Is  the  call  to  the  ministry  then  a  'prerogative  of 
the  whole  church  ? 

Yes ;  according  to  the  practice  of  the  Apostles. 
For  when  a  successor  to  Judas,  the  traitor,  was 
to  be  chosen,  this  was  done,  not  by  the  Apostles 
alone,  but  by  the  entire  congregation  of  believers. 
Acts  1 :  21.  The  seven  deacons  were  likewise 
elected  by  the  people,  and  set  before  the  Apostles 
for  their  confirmation.  Acts  6  :  5. 

11.  What  therefore  is  a  minister  of  the  church? 
He  is  a  person  regularly  called  by  the  church, 

by  divine  injunction,  who  is  to  teach  the  word  of 
God  in  its  purity,  and  administer  the  sacraments 
according  to  the  institution  of  Christ. 


144  LUTHERAN    THEOLOaT. 

AKTICLE  XVII. 

or    THE    CHTJRCH    OF    GOD. 

1.  Is  there  a  church  on  earth  ? 

Yes ;  for  I  agree  neither  with  those  Epicureans 
who  dream  that  God  does  not  trouble  himself 
about  Immau  affairs,  nor  with  other  sophists  and 
scoffers,  who  say  that  the  whole  world  is  the 
church  of  God,  and  impiously  assert,  that  every 
one  can  be  saved  in  his  own  faith  and  religion. 
Nor  do  I  fancy  to  myself  a  Platonic  state,  but 
maintain  that  there  truly  is  a  church,  and  that  it 
shall  remain,  namely,  some  true  believers  and 
righteous  people,  who  are  scattered  throughout 
the  whole  earth. 

"  And  we  do  not  speak  of  a  fancied  church,  which  is  nowhere  to  be 
found,  but  we  say  and  we  know  of  a  truth,  that  this  church  in  which 
saints  live,  truly  does  exist,  and  shall  remain  upon  earth,  that  is  to 
say,  that  there  are  some  children  of  God,  scattered  throughout  the 
world,  in  all  kingdoms,  islands,  countries,  and  cities,  from  the  rising 
to  the  setting  of  the  sun,  who  have  obtained  the  right  knowledge  of 
Christ  and  the  Gospel."    (Apology,  Art.  iv.) 

2.  Have  you  a  sure  foundation  upon  which  to  base 
this  assertion  ? 

I  have,  namely,  the  promises  of  God,  which 
cannot  be  shaken,  e.  g.,  Isa.  55  :  10,  11.  "  For  as 
the  rain  cometh  down  from  heaven,  and  returneth 
not  thither,  but  watereth  the  earth,  and  maketh 
it  bring  forth  and  bud,  that  it  may  give  seed  to 
the  sower  and  bread  to  the  eater ;  so  shall  ray  word 
be  that  goeth  forth  out  of  my  mouth ;  it  shall  not 


OF    THE    CHURCH    OF    GOD.  145 

return  unto  me  void,  but  it  shall  accomplish  that 
which  I  please,  and  it  shall  prosper  in  the  thing 
whereto  I  sent  it."  Chap.  59:21.  "As  for  me, 
this  is  my  covenant  with  them,  saith  the  Lord : 
My  spirit  that  is  upon  thee,  and  my  words  which 
I  have  put  in  thy  mouth,  shall  not  depart  out  of 
thy  mouth,  nor  out  of  the  mouth  of  thy  seed, 
nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the 
Lord,  from  henceforth  and  forever." 

3.  What  does  the  icord  Church  denote  ? 

It  really  means  nothing  else  than  an  assembly. 
But  in  our  Apostolic  Symbol  it  is  explained  by 
the  "communion  of  saints,"  i.  e.,  such  a  commu- 
nity or  congregation,  in  which  there  are  saints,  or 
still  more  significantly,  "  a  holy  congregation  or 
community,"  but  not  a  "  communion  of  saints." 
(Larger  Catechism.) 

4.  Is  the  church  one,  or  is  it  manifold  ? 

It  is  one  ;  for  thus  says  Paul:  "  One  body  and 
one  spirit,  even  as  yo,  are  called  in  one  hope  of 
your  calling ;  one  Lord,  one  faith,  one  baptism,  one 
God  and  Father  of  us  alh"  Eph.  4:4-6.  {Augs- 
burg Confession,  Art.  vii.) 

5.  The  church,  then,  cannot  he  distinguished  into 
species  or  kinds  ? 

According  to  its  essence  the  true  church  is  al- 
ways but  one,  and  cannot  be  distinguished  into 
species  or  kinds.  But  since  many  things  happen 
to  the  true  church  in  this  life,  a  distinction  may 
be  made,  in  regard  to  that  which  is  accidental 
and  circumstantial,  and  even  in  regard  to  the 

13 


146  LUTHERAN    THEOLOGY. 

external  form,  but  this  distinction  is  only  acci- 
dental. 

6.  Will  you  not  mention  these  distinctions  ? 

Since  the  Holy  Ghost  has  foretold  that  false 
prophets  shall  come,  Matt.  24,  the  church  is  dis- 
tinguished into  the  true  church  and  the  false,  or 
the  church  of  the  wicked.  Ps.  26  :  5.  "I  have 
hated  the  congregation  of  evil  doers;  and  will 
not  sit  with  the  wicked." 

7.  Are  the  wicked,  then,  members  of  the  true  church  ? 

They  are  indeed  members  of  the  church,  ac- 
cording to  the  external  communion  of  the  signs 
of  the  church,  that  is,  of  the  "Word,  of  the  con- 
fession of  faith,  and  of  the  sacraments,  especially 
if  they  have  not  been  excommunicated.  But  since 
the  true  church  does  not  consist  in  the  society 
of  outward  signs  alone,  like  other  organizations, 
but  is  a  communion  of  faith  and  the  Holy  Ghost, 
in  reference  to  which  communion  this  church 
alone  is  called  the  body  of  Ohrist:  it  follows  that 
those  in  whom  Christ  does  not  work  are  not  mem- 
bers of  Christ,  and  therefore  not  members  of  the 
true  church.  {Ajwlogy,  Art.  iv.) 

8.  Ccm  you  not  mention  still  another  reason  ? 
Yes;  for  inasmuch  as  the  true  church  is  the 

kingdom  of  Christ,  distinct  from  the  kingdom  of 
the  devil,  and  as  it  is  certain  that  the  wicked  are 
in  the  power  of  the  devil  and  members  of  his 
kingdom,  as  Paul  teaches,  when  he  says,  Eph.  2  : 
2,  that  "  the  devil  worketh  in  the  children  of  dis- 


OF    THE    CHURCH    OF    GOD.  147 

obedience :"  it  certainly  follows  that  the  wicked, 
since  they  belong  to  the  kingdom  of  the  devil,  are 
no  members  of  the  true  church.  [A][>ology,  Art.  iv.) 

9.  Is  there  still  another  distinction  in  the  true 
church  ? 

Yes,  if  we  contemplate  the  true  church  in  re- 
gard to  place  and  condition ;  for  in  this  respect  it 
is  distinguished  into  the  church  triumphant,  com- 
prehending the  elect  of  God,  who  are  already  par- 
takers of  life  everlasting;  and  the  church  militant, 
which  comprehends  the  elect,  who  are  still  on 
this  earth,  and  under  the  banner  of  Christ,  con- 
tend against  the  devil,  the  world,  and  the  flesh. 
[Dr.  Humiius.) 

10.  Of  the  church  irium'phant  I  will  make  no  men- 
tion ;  but  in  regard  to  the  church  militant  I  ask,  whether 
it  does  not  admit  of  yet  another  distinction  ? 

Yes ;  and  this  already  follows  from  the  above. 
For  as  regards  the  external  communion  of  the 
signs  and  usages  of  the  church,  the  church  mili- 
tant is  called  visible,  and  includes  all  those  who 
are  members  of  the  congregation  of  the  called, 
whether  they  be  pious  or  wicked,  elect  or  repro- 
bate. But  if  we  consider  the  church  in  so  far  as 
it  is  the  communion  of  faith  and  the  Holy  Ghost, 
who  dwells  in  the  hearts  of  believers,  it  is  called 
invisible  and  the  real  church  of  the  elect.  {Apology ^ 
Art.  iv.) 

11.  3Iay  the  visible  church  be  subdivided? 

Yes ;  it  may  be  divided  into  particular  or  local, 


148  LUTHERAN    THEOLOGY. 

and  universal  or  catholic.  A  particular  church 
is  that  which  is  found  at  a  certain  place  only; 
the  universal  or  catholic  is  that  which  is  scattered 
throughout  the  whole  earth,  and  comprehends 
within  itself  all  men,  who  are  called  to  the  king- 
dom of  Christ  through  the  Word  and  sacraments. 
[Apology,  Art.  iv.) 

12.  Is  the  churchy  then,  called  catholic  in  this  one 
respect  f 

No ;  it  is  also  called  catholic  in  regard  to  unity 
in  faith  and  religion ;  but  in  such  a  manner  that 
those  are  called  the  catholic  church,  who,  al- 
though they  live,  scattered  to  and  fro,  throughout 
the  whole  earth,  yet,  are  of  one  mind  in  the  doc- 
trine of  the  Gospel,  having  the  same  Christ,  the 
same  Holy  Ghost,  the  same  sacraments,  the  same 
faith,  and  the  same  pure  and  undefiled  religion, 
whether  their  ceremonies  differ  or  not.  [Apology, 
Art.  iv.) 

12>.  If  I  understand  you  correctly,  you  maintain  that 
the  church  is  and  is  called  one,  especially  in  regard  to 
faith. 

Your  conclusion  is  perfectly  correct ;  for  agree- 
ment in  the  doctrine  of  the  Gospel,  and  in  the 
administration  of  the  sacraments,  is  sufficient,  for 
the  unity  of  the  church ;  in  such  a  manner,  how- 
ever, as  to  comprehend  in  Ihis  unity  all  who  are 
linked  together  by  the  bond  of  faith  and  the  Holy 
Ghost.  [Apology,  Art.  iv.) 

14.  But  is  not  the  unity  of  the  church  to  be  judged 
by  likeness  or  similarity  of  usages  and  ceremonies  ? 


OF    THE    CHURCH    OF    GOD.  149 

N"o :  for  as  the  unity  of  the  church  is  not  de- 
stroyed by  the  circumstance  that  the  days  are 
naturally  longer  or  shorter  in  one  country,  at  one 
place  than  at  another;  the  unity  of  the  church  in 
like  manner  is  not  destroyed,  if  such  ordinances 
of  men  are  regulated  in  different  ways  at  diifer- 
eut  places.  "  ^o  church  too  will  condemn  another, 
because  of  a  difference  of  ceremonies  not  en- 
joined by  God,  if  mutual  unity  is  only  main- 
tained in  doctrine  and  the  articles  thereof,  and 
also  in  the  right  use  of  the  holy  sacraments,  ac- 
cording to  the  well-known  adage :  'Inequality  of 
fastiijg  does  not  sever  the  unity  of  the  faith.' " 
{Apology,  Art.  i ;  Form  of  Concord,  Epitome,  Art.  x.) 

15.  In  the  Creed  we  confess  that  we  believe  in  a  holy 
church  ;  in  what  does  the  holiness  of  the  church  consist  ? 

It  certainly  does  not  consist  in  surplices,  shaven 
heads,  long  robes,  and  other  Romish  ceremonies, 
invented  without  the  authority  of  the  Scriptures; 
but  it  consists  partly  in  the  holiness  and  righteous- 
ness of  Christ,  received  by  faith,  and  partly  in  the 
renewal  and  sanctification  of  the  heart,  through  the 
Holy  Ghost.  The  Apostle  speaks  of  these  two 
species  of  holiness,  Eph.  5  :  25 :  "  Christ  also  loved 
the  church  and  gave  himself  for  it,  that  he  might 
sanctify  and  cleanse  it  with  the  washing  of  water 
by  the  Word,  that  he  might  present  it  to  him  a 
glorious  church,  not  having  spot  or  wrinkle  or  any 
such  thiug,  but  that  it  should  be  holy  and  without 
blemish."  {Smalcald  Articles,  xii;  Apology,  Art.  iv.) 

16.  If  the  church  is  holy  in  the  manner  just  de- 

li* 


150  LUTHERAN    THEOLOGY. 

scribed^  then  the  acknowledgment  which  you  made  abovCy 
that  there  are  many  wicked  and  hypocrites  in  the  church, 
must  be  false. 

Christ  teaches  plainly  enough  that  there  are 
constantly  many  wicked  people  and  hypocrites  in 
the  church,  in  the  parahle  in  which  he  compares 
the  church  to  a  net,  wherein  all  sorts  of  fish 
are  caught,  whose  assortment  takes  place  on  the 
shore,  that  is,  at  the  end  of  the  world.  Matt.  13 :  17. 
But  although  these  persons  are  members  of  the 
true  and  holy  church,  according  to  outward  usages, 
yet  they  are  not  members  of  this  church,  as  shown 
above.  [Augsburg  Confession,  Art.  viii ;  Apology, 
Art.  iv.) 

17.  Be  it  so.  Still,  from  the  holiness  of  the  church, 
it  must  Jollow  that  it  cannot  err. 

The  Papists  draw  such  a  conclusion,  and  wrongly 
refer  to  their  own  church  that  which  belongs  to 
the  true  church,  namely,  that  it  is  a  pillar  of  the 
truth,  and  infallible.  {Apology,  Art.  iv.) 

18.  Can  the  church,  then,  err? 

Yes ;  for  although  there  are  clear  promises  of 
God  in  Scripture,  that  the  church  is  always  to 
have  the  Holy  Ghost,  there  are  also  serious  threats 
in  Scripture,  that  false  teachers  and  wolves  shall 
creep  in,  who,  if  this  were  possible,  would  even 
lead  the  elect  into  error.  [Apology,  Art.  iv.) 

19.  Will  you  not  explain  this  more  clearly  ? 

It  must  certainly  be  maintained  that  the  church, 
namely,  the  entire  universal  or  catholic  church, 


OF    THE    CHURCH    OF    GOD.  151 

cannot  err.  For  the  latter  has  the  sure  promise 
of  the  Holy  Ghost,  that  he  will  lead  it  into  all 
truth.  John  16  :  13.  Moreovor,  it  has  received 
the  promise  that  the  gates  of  hell  shall  not  pre- 
vail against  it,  Matt.  16  :  18 ;  and  that  it  is  to  be  a 
pillar  and  ground  of  the  truth.  1  Tim.  3  :  15.  But 
this  or  that  local  church,  yea,  even  the  greater 
part  thereof,  can  err,  and  often  has  erred  greatly. 
As  for  example,  the  church  at  the  time  of  the 
deluge,  at  the  time  of  the  prophet  Elijah,  at  the 
birth  of  Christ,  and  during  the  Arian  heresy, 
which  pervaded  the  whole  church  of  the  East. 

20.  Why  do  you  maintain  that  the  enii/re  catholic, 
universal  church  cannot  err  at  one  and  the  same  time  ? 

Because,  if  the  entire  catholic  church  should  err, 
it  then  would  also  perish,  and  thus  the  gates  of  hell 
would  prevail  against  it,  contrary  to  the  promise 
of  Christ,  Matt.  16  :  18,  where  he  says :  "  Thou 
art  Peter,  and  upon  this  rock  I  will  build  my 
church,  and  the  gates  of  hell  shall  not  prevail 
against  it." 

21.  Then  you  maintain  that  the  church  shcdl  con- 
tinue to  the  end  of  the  world  ? 

I  maintain  this.  For  although  the  multitude 
of  the  wicked  in  the  church,  who  desire  to  op- 
press it,  is  infinite,  still  it  must  be  firmly  main- 
tained, that  the  church  will  constantly  remaiki, 
and  that  Christ  will  keep  that  which  he  has 
promised  to  the  church,  that  he  will  forgive  sins, 
answer  prayers,  and  send  the  Holy  Ghost,  as  he 
has  promised,  Matt.  16  :  18  :  "  The  gates  of  hell 


152  LUTHERAN    THEOLOGY. 

shall  not  prevail  against  the  church ;"  and  chapter 
28  :  20  :  "  Lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world."  For  as  the  church  is  the 
body,  of  which  Christ  is  the  head,  Christ  would 
cease  to  be  the  head  of  his  church  on  earth,  if  it 
could  perish  entirely.  [Ajpology,  Art.  iv.) 

22.  What  are  the  characteristics  hy  which  the  true 
church  can  be  recognized  ? 

These  two :  the  pure  Word  of  God,  and  the 
right  use  of  the  holy  sacraments.  {Apology^  Art. 
iv.) 

23.  Furnish  proof  in  behalf  of  both  characteristics 
from  Holy  Scripture. 

Of  the  first  Christ  says,  John  10:16:  "My 
sheep,  hear  my  voice;"  and  John  8  :  31 :  "If  ye 
continue  in  my  w^ord,  then  are  ye  my  disciples 
indeed."  John  15  :  3:  "  Now  ye  are  clean  through 
the  Word  which  I  have  spoken  unto  you."  The 
Apostle  mentions  the  latter,  characterizing  the 
sacraments  as  seals,  of  the  righteousness  of  faith. 
Rom.  4  :  11. 

24.  Whaty  therefore,  is  the  true  church  f 

The  true  church  is  the  assembly  of  all  believ- 
ers, among  whom  the  Gospel  is  preached  in  its 
purity,  and  the  sacraments  administered  accord- 
ing to  the  Gospel.  {Augsburg  Confession,  Art.  vii.) 

X)r,  the  visible  church  in  this  life  is  the  visible 
assembly  of  those  who  embrace  the  pure  doctrine 
of  the  Gospel  and  use  the  sacraments  aright,  in 
which  assembly  the  Son  of  God  works  and  re- 
generates many  unto  everlasting  life  through  the 


CHRISTIAN   LIBERTY    AND   CHURCH   USAGES.    153 

"Word  of  the  Gospel  and  the  Holy  Ghost.  Yet 
there  are  in  this  assembly  many  others,  who  are 
not  holy,  but  who  nevertheless  agree  in  doctrine 
and  the  external  confession.  [3Ielanchihon.) 


AKTICLE  XVIII. 

OF   CHRISTIAN    LIBERTY   AND   OF   CHURCH   USAGES   OR 
ADIAPHORA. 

1.  What  is  Christian  liberty  ? 

It  is  the  right  according  to  which  true  believ- 
ers are  freed  through  Christ  from  the  bondage  of 
sin,  the  tyranny  of  the  devil,  the  curse  of  the 
law  and  everlasting  death ;  yea,  even  from  the 
yoke  of  Levitical  ceremonies  and  human  tradi- 
tions. 

2.  Sow  many  degrees  of  Christian  liberty  are  there  ? 
Four :  The  first  is,  deliverance  from  the  law 

and  everlasting  damnation.  The  second  is  the  gift 
of  the  grace  of  God,  that  is,  the  efficacy  of  Christ 
in  the  believer,  through  the  Gospel  and  the  Holy 
Ghost,  by  which  the  new  obedience  is  begun, 
and  works  pleasing  to  God  are  performed,  of  a 
free  and  willing  mind.  The  third  degree  is, 
freedom  from  the  Mosaic  ceremonies  and  civil 
laws.  The  fourth  finally  is,  freedom  from  human 
ordinances  in  the  church;  namely,  that  such  or- 
dinances are  not  considered  a  ground  of  divine 
worship,  of  merit,  or  of  unavoidable  necessity, 


154  LUTHERAN    THEOLOGY. 

but  that  they  can  be  neglected  and  omitted  with- 
out sin. 

3.  What  are  church  traditions? 

They  are  human  ordinances  concerning  cere- 
monies and  external  usages,  which  have  been  es- 
tablished for  the  maintenance  of  proper  order  and 
wholesome  discipline  in  the  church. 

4.  Will  you  not  m.ention  a  few  such  traditions? 
The  usages  which  are  observed  in  resfard  to 

distinctions  of  times,  of  festivals,  of  dress,  also  of 
hymns,  lessons  for  the  different  Sundays,  and 
prayers,  and  a  few  other  similar  pious  practices, 
are  of  this  kind. 

5.  Are  you  not  of  the  opinion  that  such  usages  or 
church  ordina7ices  ynust  be  retained  in  the  church  ? 

It  is  certainly  my  opinion  that  those  usages 
must  be  observed,  which  may  be  observed  with- 
out sin,  and  which  serve  to  promote  peace  and 
good  order  in  the  church,  as  certain  celebrations, 
festivals,  and  the  like.  Yet  the  consciences  of 
men  dare  not  be  burdened  with  these  church  or- 
dinances, as  if  such  a  service  were  necessary  to 
salvation.  [Augsburg  Confession,  Art.  xv.) 

6.  What  danger  could  there  be  in  regarding  church 
ordinances  or  usages  as  worship,  and  as  meritorious 
and  necessary  works? 

There  would,  indeed,  be  great  danger  in  this. 
For,  in  the  first  place,  it  would  obscure  the  doc- 
trine of  grace,  and  of  justification  by  faith,  which 
is   the   chief  part  of  the    Gospel,  and  must  be 


CHRISTIAN   LIBERTY   AND   CHURCH   USAGES.     155 

preached  in  the  church  more  than  all  else,  in 
order  that  faith  may  be  placed  far  above  all 
works,  and  that  which  belongs  to  faith  alone  not 
be  ascribed  to  works. 

Then,  too,  the  commandments  of  God  are  ob- 
scured, yea,  even  subverted  by  this.  For  if  a 
person  is  of  the  opinion  that  human  ordinances 
are  matters  of  worship,  then  they  are  preferred 
to  the  commandments  of  God.  And  this  is  what 
the  Lord  Jesus  censures  in  the  Pharisees,  when 
he  says:  "Full  well  yePreject  the  commandment 
of  God,  that  ye  may  keep  your  own  tradition." 
Mark  7:9;  Matt.  15  :  6. 

Finally,  this  causes  danger  to  consciences.  For 
it  is  impossible  to  observe  all  human  ordinances. 
If  it  should,  therefore,  be  established  that  these 
must  be  kept,  then  men's  consciences  would  in- 
deed be  bound,  as  soon  as  such  ordinances  were 
not  observed.  And  from  this,  despair  must  finally 
arise.  {Augsburg  Confession,  Art.  xv.) 

Concerning  this,  it  is  taught  that  all  ordinances  and  traditions 
•which  are  made  by  men  for  the  purpose  of  thereby  reconciling  God, 
and  meriting  grace,  are  opposed  to  the  Gospel  and  the  doctrine  of 
faith  ;  therefore,  monastic  vows  and  other  traditions,  concerning  food, 
days,  etc.,  by  means  of  which  some  suppose  to  merit  grace,  and 
render  satisfaction  for  sin,  are  useless  and  contrary  to  the  Gospel. 
^iigsbnrg  Confession,  Art.  xv.) 

From  this  many  dangerous  errors  have  followed  in  the  church. 

First.  The  doctrine  of  grace  is  obscured  thereby,  and  the  right- 
eousness of  faith  which  the  Gospel  holds  up  to  us  so  seriously,  and 
■which  presses  so  hard,  that  people  should  regard  the  merits  of  Christ 
high  and  dear,  and  know  that  faith  in  Christ  is  to  be  placed  high  and 
far  above  all  works.  Wherefore  Paul  also  lays  great  stress  upon  this, 
removes  the  law  and  human  traditions,  that  he  may  exhibit  Christian 


156  LUTHERAN    THEOLOGY. 

righteousness  to  be  something  else  than  works  of  this  kind,  namely, 
faith,  which  believes  that  sins  are  graciously  remitted  on  account  of 
Christ.  But  this  doctrine  of  Paul  has  been  almost  entirely  sup- 
pressed by  traditions,  which  have  caused  the  opinion  that  by  dis- 
tinctions of  food  and  similar  worship,  it  behooveth  to  merit  grace  and 
justice.  In  repentance  no  mention  is  made  of  faith,  so  much  have 
these  works  of  satisfaction  been  put  forward.  The  whole  of  repent- 
ance seems  to  consist  in  this. 

Secondly.  Such  traditions  have  also  darkened  the  commandments 
of  God.  For  these  traditions  are  placed  far  above  the  Word  of  God. 
The  whole  of  Christianity  was  thought  to  be  the  observance  of  cer- 
tain festivals,  rites,  fasts,  and  habiliments.  These  observances  were 
in  possession  of  the  most  honorable  title,  because  they  were  spiritual 
life  and  spiritual  perfection.  In  the  meantime  the  commands  of  God 
concerning  one's  calling  bad  no  praWe,  that  the  father  reared  his  off- 
spring, the  mother  bare  children,  and  the  prince  ruled  the  state  ; 
these  were  thought  to  be  worldly  and  imperfect  works,  and  far  inferior 
to  these  splendid  observances.  And  this  error  greatly  tormented  pious 
consciences,  who  grieved  that  they  were  bound  by  an  imperfect  kind 
of  life,  in  marriage,  in  government,  or  other  civil  functions,  who  ad- 
mired monks  and  persons  of  similar  life,  and  falsely  thought  that  the 
observances  of  these  people  were  more  pleasing  to  God. 

Thirdly.  Traditions  brought  many  dangers  to  consciences,  be- 
cause it  was  impossible  to  observe  all  traditions,  and  yet  men  thought 
these  observances  a  necessary  worship.  Gerson  writes  that  many  per- 
sons fell  into  despair,  and  that  certain  ones  also  put  themselves  to 
death,  because  they  felt  that  they  could  not  satisfy  the  traditions,  and 
in  the  meantime  heard  no  consolation  concerning  the  righteousness  of 
faith  and  grace.  {Augsburg  Cottfession,  Art.  xxvi.  Compare  Apol- 
ogy, Art.  viii.) 

7.  But  does  Holy  Scripture  remove  all  appearance 
of  divine  worship,  of  merit  and  necessity,  from  these 
human  ordinances  ? 

Yes.  * 

Matt.  15:9.  But  in  vain  do  they  worship  me,  teaching  for  doc- 
trines the  commandments  of  men. 

Verse  14.   Not  that  which  goeth  into  the  mouth  defiletb  a  man. 

Rom.  14  :  17.  For  the  kingdom  of  God  is  not  meat  and  drink. 

Coloss.  2  :  16.  Let  no.man  therefore  judge  you  in  meat,  or  in  drink, 
or  in  respect  of  an  holy  day,  or  of  the  new  moon,  or  of  the  sabbath  days. 


CHRISTIAN   LIBERTY    AND    CHURCH    USAGES.    157 

Verse  20.  Wherefore  if  ye  be  dead  with  Christ  from  the  rudiments 
of  the  world  (see  Col.  2  :  20)  .  touch  not,  taste  not,  handle  not. 

1  Tim.  4  :  3.  The  Apostle  calls  the  prohibition  of  meats  the  doc- 
trine of  devils. 

8.  If  every  ojnnion,  thai  human  ordinances  are  of 
divine  service  and  necessary,  is  annihilated,  then  it 
seems  that  all  discipline  and  mortification  of  the  flesh  is 
at  the  same  time  removed. 

Not  ill  the  least.  For  the  mortification  of  the 
flesh  is  retained  in  our  churches,  not  indeed  the 
hj'pocritical  mortification  of  the  Papists,  bat  the 
true  mortification.  And  this  consists  in  tlio  cross, 
namely, that  Christians  patiently  bear  the  tribula- 
tions, and  perform  the  labors  which  every  calling 
brings  with  it,  applying  themselves  to  constant 
soberness  and  abstinence,  and  also  fasting  accord- 
ing to  circumstances  and  necessities.  And  this 
must  all  be  done,  not  in  the  opinion  that  it  is 
meritorious,  and  making  no  distinction  of  meats 
and  days,  as  if  this  were  a  necessary  service  of 
God. 

That  our  people  are  accused,  as  if  they  prohibited  mortification 
and  discipline,  as  Jovinian  did,  will  appear  quite  differently  from 
their  writings.  For  they  have  always  taught  of  the  holy  cross,  that 
Christians  are  bound  to  suffer,  and  this  is  the  right,  serious,  and  not 
invented  mortification.  In  addition,  it  is  also  taught,  that  every  one 
is  bound  so  to  regulate  himself  in  bodily  discipline  and  bodily  exer- 
cise and  labors,  as  not  to  sin  through  satiety  or  sloth,  not  that  he 
may  merit  grace  by  such  works.  This  bodily  exercise  is  not  to  be 
performed  on  certain  fixed  days,  but  is  to  be  carried  on  constantly. 
Chiift  .speaks  of^his,  Luke  21  :  34.  "  And  take  heed  to  yourselves,  lest 
at  any  time  your  hearts  be  overcharged  with  surfeiting  and  drunken- 
ness." Also  Matt.  17  :21-  "  Howbeit,  this  kind  (of  devils)  goeih  not 
out  but  by  prayer  and  fasting. ' '  And  Paul  says,  1  Cor.  9:27.    "  But  I 

14 


158  LUTHERAN    THEOLOGY. 

keep  under  my  body  and  bring  it  into  subjection,''  in  order  to  show  that 
mortification  is  not  to  merit  grace,  but  to  keep  the  body  in  a  fit  con- 
dition for  spiritual  things,  and  the  performance  of  the  duties  of  one's 
calling.  Therefore  the  fastings  themselves  are  not  condemned,  but  the 
traditions,  which  prescribe  certain  days,  certain  kinds  of  food,  with 
danger  to  the  conscience,  as  though  such  works  were  a  necessary  wor- 
ship.   {Augsbiirg  Confession,  Art.  xxvi.) 

And  the  mortification  of  the  flesh  or  the  old  Adam,  we  teach  in 
this  manner,  as  announced  by  our  Confession  :  that  the  true  and  not 
the  feigned  mortification  takes  place,  when  God  breaks  our  will,  and 
sends  us  the  cross  and  afiliction,  that  we  may  learn  to  obey  his  will,  as 

Paul  says,  Rom.  12  :  1.    "I  beseech  you, that  ye  present  your 

bodies  a  living  sacrifice,  holy,  acceptable  unto  God."  And  these  are 
true,  holy  mortifications,  thus  to  learn  to  know,  fear  and  love  God,  in 
trials.  Besides  these  afflictions,  which  do  not  depend  upon  our  will,  there 
are  also  those  bodily  exercises,  concerning  which  the  Saviour  declares, 
Luke  21  :  34.  "And  take  heed  to  yourselves,  lest  at  anytime  your 
hearts  be  overcharged  with  surfeiting  and  drunkenness."  And  Paul  to 
the  Corinthians,  1  Cor.  9  :  27.  "  But  I  keep  under  my  body."  These 
exercises  are  to  take  place,  not  because  they  are  necessary  services  of 
God,  by  which  one  becomes  pious  before  God,  but  that  we  may  bridle 
our  flesh,  so  that  we  may  not  become  secure  and  idle  through  drunk- 
enness and  surcharging  of  the  body,  and  thus  follow  the  temptation 
of  the  devil  and  the  lusts  of  the  flesh.  But  this  fasting  and  mortifi- 
cation .should  not  take  place  at  a  fixed  time  only,  but  always.  For  it 
is  the  will  of  God,  that  we  should  always  lead  a  temperate  and  sober 
life.    (Apology,  Art.  viii.) 

9.  But  what  do  you  reply  concerning  discipline  ? 
Our  clmrch  is  not  averse  to  anything  which 

serves  to  promote  right  discipline,  good  order, 
and  the  prosperity  of  the  church ;  for  it  observes 
most  of  the  ordinances  if  they  are  only  endurable 
and  useful,  and  serve  to  promote  order  and  pro- 
priety in  the  church. 

10.  Would  you  not  more  distinctly  exptain  the  char- 
acter of  these  ordinances  or  church  customs^  in  order  thai 
I  may  attain  to  greater  certainty  concerning  them  ? 


CHRISTIAN   LIBERTY    AND    CHURCH   USAGES.    159 

In  the  first  place  they  dare  not  be  impious,  but 
must  be  of  such  a  nature  that  they  may  be  re- 
tained without  sin.  If,  therefore,  certain  customs 
are  not  in  harmony  with  the  Word  of  God,  but 
conflict  with  it,  they  are  to  be  rejected  as  impious. 
{Augsburg  Coiifessmi,  Form  of  Concord,  Sol.  Dec, 
Art.  X ;  JEpiiome,  Art.  x.) 

Secondly.  They  must  be  useful,  that  is,  they 
must  contribute  to  peace  and  good  order  in  the 
church,  according  to  the  command  of  the  Apos- 
tle, 1  Cor.  14 ;  40.  "  Let  all  things  be  done  de- 
cently and  in  order." 

In  the  third  place,  they  dare  not  burden  the 
conscience  either  by  their  multitude,  or  by  the 
false  opinion  that  they  are  meritorious,  a  service 
of  God,  or  necessary  to  be  done. 

11.  I  see  that  you  make  perfect  adiaphora  of  such 
customs.  Is  every  person,  then,  at  liberty  to  omit  or 
observe  them  ? 

By  no  means.  For  although  such  customs  are 
by  their  nature  left  free,  in  so  far  as  God  has 
neither  enjoined  nor  prohibited  them,  yet  they 
become  necessary,  each  in  its  kind,  not  as  if  ne- 
cessary to  salvation,  but  for  the  purpose  of  main- 
taining order.  [Form  of  Concord.) 

12.  Explain  this  more  clearly. 

Reason  itself  teaches  this.  For  if  the  church 
in  a  rightful  way  arranges  certain  customs  of 
worship,  or  prohibits  that  which  by  its  very  na- 
ture, is  indeed  left  free  and  indiflerent,  it  must 


160  LUTHERAN    THEOLOGY. 

nevertheless  be  observed  or  omitted  in  this  case, 
so  that  in  this  way  all  things  in  the  church  may 
be  done  decently  and  in  order,  and  the  people 
be  kept  in  discipline.  [Apology,  Art.  viii.) 

13.  But  what  is  to  he  done  in  case  of  persecution, 
and  when  the  confession  of  our  faith  is  involved  ?  Is 
it  allowable  in  that  case  to  adopt  new  adiaphora  in 
favor  of  our  opponents,  or  to  abolish  the  old  f 

Neither  is  allowable.  For  such  customs  are  no 
longer  to  be  reckoned  among  the  adiaphora,  which 
in  any  wise  present  the  appearance  of  apostasy, 
or  through  which,  in  order  to  escaj)e  .persecution, 
it  is  pretended,  externally,  at  least,  that  our  re- 
ligion does  not  ditfer  much  from  the  doctrine  of 
our  opponents. 

If  such  things  are  advanced  under  the  name  and  appenrance  of 
external  adinphora,  which  (although  they  are  painted  with  a  different 
color)  are  nevertheless  radically  opposed  to  the  Word  of  God,  they 
are  not  to  be  considered  adiaphora,  but  things  prohibited  by  God.  In 
like  manner,  also,  such  ceremonies  must  not  be  reckoned  among  the 
genuine  adinphora,  which  have  the  appearance,  or,  in  order  to  avoid 
persecution,  feign  the  appearance,  as  if  our  religion,  and  that  of  the 
Papists,  were  not  so  far  apart,  or,  as  if  the  latter  were  not  so  strongly 
offensive  to  us;  or,  when  such  ceremonies  have  this  design,  and  are 
retiuired  and  adopted,  as  if  through  and  by  them  the  two  opposite 
religions  were  reconciled,  and  had  become  one  body,  or  if  an  advance 
should  be  made  towards  Popery,  and  a  departure  from  the  pure  doc- 
trine of  the  Gospel  and  true  religion  take  place,  or  if  this  should 
conveniently  fuUow  therefrom.  For  in  this  case  that  which  Paul 
writes,  2  Cor.  6  :  14,  must  prevail  :  "  Be  ye  not  unequally  yoked  to- 
gether with  unbelievers:  what  communion  halh  light  with  darkness? 
Wherefore  come  out  from  among  them  find  be  ye  separate,  saiih  the 
Lord,"  etc.    (Form  of  Concord,  Sol.  Dec,  Art.  x.) 

14.  Then  you  maintain,  that  we  dare  not,  in  times 


CHRISTIAN   LIBERTY    AND    CHURCH    USAGES.   161 

of  persecution,  yield  to  our  adversaries  in  regard  to 
adiaphora  f 

Certainly  ;  if  at  a  time  when  the  confession  of 
the  divine  truth  is  demanded,  the  whole  church 
and  every  individual  Christian,  especially  the 
ministers  of  the  Word,  are  bound  frankly  and 
openly  to  confess  the  genuine  doctrine  according 
to  the  Word  of  God,  as  well  as  everything  which 
belongs  to  pure  religion,  not  only  in  words,  but 
also  in  deed  :  I  maintain  that  we  dare  not  yield 
to  our  adversaries  at  such  a  time,  even  in  such 
things,  which  truly  and  in  themselves  are  adia- 
phora. 

We  also  believe,  teach,  and  confess,  that  at  a  time  of  confession, 
■when  the  enemies  of  the  Word  of  God  desire  to  suppress  the  pure 
doctrine  of  the  Gospel,  the  whole  congregation  of  God,  yea,  every 
Christian,  and  especially  the  ministers  of  the  Word,  as  those  who 
stand  at  the  head  of  the  congregation,  are  bound,  by  authority  of 
the  Word  of  God,  to  confess  whatever  belongs  to  the  whole  of  religion, 
freely  and  openly,  not  only  in  words,  but  also  in  deeds,  and  that  in 
this  case  even  in  regard  to  such  adiaphora,  they  must  not  yield  to 
their  adversaries,  nor  must  they  permit  their  enemies  to  force  such  adia- 
phora upon  them  by  violence  or  fraud,  which  would  weaken  true  wor- 
ship, and  plant  and  confirm  idolatry.  (Form  of  Concord,  Sol.  Dec, 
Art.  X.) 

15.  Woidd  you  not  give  me  firm  reasons  for  this 
conviction  ? 

The  Apostle  teaches  thus.  Gal.  5:1.  "  Stand 
fast  therefore  in  the  liberty  wherewith  Christ 
hath  made  us  free,  and  be  not  again  entangled  in 
the  yoke  of  bondage." 

And  ch.  2  :  4.  And  that  because  of  false  brethren  unawares  brought 
in,  who  came  in  privily  to  spy  out  our  liberty  which  we  have  in  Christ 
Jesas,  that  they  might  bring  us  into  bondage  :  to  whom  we  gave 

14* 


162  LUTHERAN    THEOLOGY. 

place  by  subjection,  no,  not  for  an  hour  ;  that  the  truth  of  the  Gospel 
might  continue  Tpith  you.    (See  Form  of  Concord,  as  above.) 

16.  But  this  matter  does  not  appear  to  be  so  impor- 
tant, since  it  only  concerns  adiaphora  ? 

And  yet  when  matters  are  in  such  a  condition, 
it  no  longer  concerns  external  adiaphora,  which 
by  their  nature  and  essence  are  and  remain  free, 
but  it  concerns  the  chief  article  of  our  Christian 
faitli,  as  the  Apostle  says  :  "  That  the  truth  of  the 
Gospel  might  continue."  For  the  truth  of  the 
Gospel  is  obscured  and  perverted,  either  as  soon 
as  adiaphora  or  new  observances  are  by  force  and 
command  imposed  upon  consciences  for  observ- 
ance, or  when  they  are  commanded  to  abolish  the 
old;  especially  when  this  is  done  to  confirm  su- 
perstition, false  doctrine,  and  idolatry,  and  to  sup- 
press Christian  liberty  and  pure  doctrine.  {Form 
of  Concord.) 

17.  In  this  manner  the  article  concerning  Christian 
liberty  seems  to  be  endangered  ? 

Very  much  indeed;  for  as  soon  as  the  com- 
mands of  men  are  forced  upon  the  church  as 
necessary,  as  if  their  omission  were  wrong  and 
sinful.  Christian  liberty  is  already  destroyed;  the 
way  is  prepared  for  idolatry ;  by  means  of  which 
human  commands  are  subsequentlj^  multiplied, 
and  as  a  service  of  God,  not  only  considered  equal 
to  the  divine  commands,  but  even  placed  above 
them.  [Form  of  Concord.) 

18.  Perhaps  you  have  reasons  in  readiness  to  con- 
firm this  f 


OF    THE    HOLY    SACRAMENTS.  163 

Yes ;  for  by  such  untimely  yielding  and  recon- 
ciliation in  external  matters,  before  a  Christian 
union  in  regard  to  doctrine  has  been  efiected, 
idolaters  are  strengthened  in  their  idolatry,  and 
true  believers  on  the  other  hand  are  grieved,  of- 
fended, and  made  weak  in  their  faith  ;  both  of 
which  every  Christian  is  bound  to  avoid  at  the 
risk  of  his  soul's  salvation,  as  it  is  written: 
"  Woe  unto  the  world,  because  of  offences."  And 
also :  "  Whoso  shall  offend  one  of  these  little 
ones  which  believe  in  me,  it  were  better  that  a 
millstone  were  hanged  about  his  neck,  and  that 
he  were  drowned  in  the  depth  of  the  sea."  Matt. 
18  :  6,  7.  {Form  of  Concord.) 

But  this  saying  of  Christ  must  be  especially 
considered :  "  Whosoever  therefore  shall  confess 
me  before  men,  him  will  I  confess  also  before  my 
Father  which  is  in  heaven."  Matt.  10  :  32.  [Form 
of  Concord.) 


AKTICLE  XIX. 

OT   THE   HOLY   SACRAMENTS   IN   GENERAL. 

1.  Who  has  the  power  and  authority  to  institute  sac- 
raments ? 

No  man  has  the  power  and  authority  to  promise 
grace:  this  belongs  to  God  alone.  But  since  the 
sacraments  are  seals  of  grace,  they  must  have 
been   instituted   and  originated  by  God  alone. 


164  LUTHERAN    THEOLOGY. 

Hence  eacraments  which  have  been  instituted 
without  the  divine  command  are  no  sure  tokens 
of  grace,  although  the  people  in  their  simplicity 
may  to  some  extent  be  reminded  and  instructed 
by  them.  (Apology,  Art.  vii.) 

2.  What  are  the  sacraments  generally  considered  ? 
The  sacraments  are  usually  explained  to  be: 

"  Rites  enjoined  by  God,  and  having  added  to 
them  a  divine  assurance  of  grace."  (Apology.) 

3.  Can  you  not  give  another  definition  ? 

A  sacrament  is  more  correctly  explained  as  a 
holy  act  instituted  by  God,  consisting  of  an  ele- 
ment or  external  sign,  and  of  something  heavenly ; 
by  which  act  God  not  only  seals  the  promise  of 
grace,  peculiar  to  the  Gospel,  that  is,  the  gracious 
forgiveness  of  sins,  but  also  through  the  elements 
truly  imparts  to  every  one,  who  partakes  of  the 
sacraments,  lieavenly  possessions,  which  he  prom- 
ised at  the  institution  of  the  several  sacraments, 
and  which  are  appropriated  to  believers  for  their 
salvation. 

4.  How  many  kinds  of  sacraments  are  there  ? 
Two;  the  one  belonging  to  the  Old,  the  other 

to  the  New  Testament.  The  former  had  the 
shadow  of  future  possessions,  that  is,  the  type 
of  the  body  and  blood  of  Christ;  the  latter,  on  the 
other  hand,  have  the  very  essence,  or  the  body 
itself.  Coh  2:17;  Heb.  10:1. 

5.  What  is  required  for  the  completeness  of  the  sac- 
raments f 


OF    THE    HOLY    SACRAMENTS.  165 

The  completeness  of  the  sacraments  consists 
as  well  in  their  essence  as  in  their  fruit  and  efii- 
cacy. 

6.  In  what  does  the  essence  or  iJie  substance  of  the 
sacraments  consist  f 

In  two  things ;  namely,  an  earthly  and  a  heav- 
enly. The  earthly  is  the  visible  element,  which  in 
circumcision  consisted  in  the  cutting  off  of  the  fore- 
skin ;  at  the  feast  of  the  paschal  lamb,  in  partaking 
of  the  lamb  :  in  £aptism,  on  the  other  hand,  it  is 
the  water,  and  in  the  Lord's  Supper  the  bread 
and  wine.  The  spiritual  or  heavenly  thing  is  the 
bod}'  and  blood  of  Christ,  which  in  the  sacra- 
ments of  the  Old  Covenant  is  only  topically,  but 
in  the  sacraments  of  the  New  Covenant  essentially 
present. 

7.  What  describes  the  use  and  efficacy  of  the  sacra- 
ments? 

The  Word,  which  is  twofold  in  character, 
namely : 

(1.)  The  command, having  reference  to  the  form 
or  act  of  the  sacrament,  as :  eat,  drink,  baptize, 
etc. 

(2.)  The  Word  of  promise,  pledging  forgiveness 
of  sins,  righteousness,  and  everlasting  life,  to 
every  one,  who  uses  this  sacrament  in  true  faith, 
e.  g.,  "He  that  believeth  and  is  baptized  shall  be 
saved."  Moreover,  "  This  is  my  body,  which  is 
given  for  you  ;  and  this  is  the  New  Testament  in 
my  blood,  which  is  shed  for  many  for  the  remis- 
sion of  sins." 


166  LUTHERAN    THEOLOGY. 

8.  How  many  sacraments  are  there  in  the  New  Tes- 
tament ? 

Only  two,  if  we  take  the  word  sacrament  in 
its  most  special  sense,  namely,  Baptism  and  the 
Lord's  Supper. 

These,  then,  are  true  sacraments,  Baptism,  the  Lord's  Supper,  and 
Absolution.  For  these  have  the  divine  command  and  also  the  promise 
of  grace,  which  really  belongs  to  the  New  Testament,  and  is  the  New 
Testament.  For  the  external  signs  are  instituted,  that  by  them  the 
hearts  of  men«nay  be  moved,  namely,  by  the  Word  and  the  external 
signs  at  the  same  time,  that  they  may  believe  :  if  we  are  baptized,  if 
we  receive  the  body  of  the  Lord,  that  God  will  be  truly  gracious  to 
us  through  Christ,  etc.   {Apology,  Art.  vii.)      "^^ 

9.  Is  not  absolution  also  a  sacrament  f 

The  Apology  indeed  enumerates  absolution 
among  the  sacraments,  but  only  figuratively 
speaking,  and  considering  it,  as  to  the  resem- 
blance which  it  bears  to  the  other  sacraments, 
properly  so  called. 

10.  What  is  this  resemblance  ? 

It  consists  in  this,  that  absolution,  as  well  as 
the  sacraments  properly  so  called,  is : 

(1.)  Commanded  by  God. 

(2.)  Appropriates  the  promise  of  grace  to  every 
believer;  and, 

(3.)  Because  in  some  places  the  external  cere- 
mony of  tne  laying  on  of  hands  usually  and  cus- 
tomarily accompanies  it. 

11.  What,  therefore,  is  wanting  in  absolution  to  pre- 
vent its  being  j^laced  among  the  sacraments  jproperly  so 
called  ^ 

Since  absolution  lacks  a  ceremony,  ordained  by 


OF    THE    HOLY    SACRAMENTS.  167 

God  himself,  and  also  wants  an  external  ele- 
ment, which  is  required  in  every  sacrament ;  it 
appears,  that  absolution  is  only  figuratively  and 
m  a  wider  sense  called  the  sacrament  of  repent- 
ance. The  Apology  itself  recognizes  this,  by  saying 
(Art.  vii) :  "  If  one  would  call  all  things  by  the  title 
of  sacraments,  which  have  the  Word,  command, 
and  promises  of  God,  one  should  also  justly  call 
prayer,  almsgiving,  the  cross,  and  all  conditions 
of  men,  ordained  and  sanctified  by  God,  sacra- 
ments." 

12.  May  not  confirmation  and  extreme  unction  be 
called  true  sacraments  ? 

ISo'j  for  confirmation  and  extreme  unction  are 
ceremonies,  which  are  not  ordained  of  God,  but 
which  have  come  down  from  the  fathers  of  old, 
and  which  the  church  has  never  regarded  as  ne- 
cessary for  salvation.  They  also  lack  the  promise 
of  grace,  and  therefore  the  definition  of  a  sacra- 
ment does  not  apply  to  them.  {Apology,  as  above.) 

13.  Do  you  also  maintain  this  concerning  the  order 
of  the  j)riesthood,  which  the  Papists  likewise  reckon 
among  the  sacraments? 

I  do;  for  although  the  ofiice  of  the  ministry 
was  instituted  by  God,  and  has  glorious  promises, 
yet  this  order,  or  the  ministry  of  the  Word,  can 
only  be  called  a  sacrament  figuratively,  or  in  the 
general  signification  of  the  word,  because  the 
ceremony  of  ordination,  by  the  laying  on  of  hands, 
has  neither  the  command  nor  the  promise  of 
God.  {Apology.) 


168  LUTHERAN    THEOLOGY. 

14.  What  is  your  opinion  concerning  marriage? 
This  also  I  do  not  consider  to  be  a  sacrament 

of  the  New  Testament,  proper!}^  speaking.  For 
on  the  one  hand  it  was  not  instituted  in  the  New 
Testament,  but  in  the  beginning,  when  the  human 
race  was  created.  On  the  other  hand,  it  is  indeed 
enjoined  of  God,  and  enjoys  divine  promises,  but 
these  do  not  belong  to  the  New  Testament,  nor 
do  they  affect  onr  salvation,  but  rather  concern 
only  the  bodily  existence.  [Apology.) 

15.  How  can  one  use  the  sacraments  profitably  ? 
To  a  right  use  of  the  sacraments  that  faith  is 

necessary,  which  believes  the  promises  held  out 
in  the  sacraments,  i.  e.,  which  firmly  believes  that 
the  things  promised  in  the  sacraments  are  com- 
municate-d  and  received.  [Augsburg  Confession,  Art 
xiii;  Apology,  Art.  vii.) 

16.  The7i  you  are  of  the  opinion  that  the  sacraments, 
as  external  works  and  ceremonies,  do  not  profit  to  sal- 
vation ? 

The  opinion  of  the  Papists,  who  maintain  that 
the  sacraments  confer  grace  on  the  recipient,  pro- 
vided he  interposes  no  hindrance,  even  if  he  ap- 
proaches without  any  good  emotion  of  the  heart, 
merely  on  account  of  the  external  act  and  use, 
this  opinion  I  unhesitatingly  condemn.  [Apology, 
Art.  vii.) 

17.  Will  you  not  explain  the  opinio?i  of  the  Papists 
more  clearly  ? 

They  state  that  it  is  not  necessary  for  a  man 


OF    THE    HOLY    SACRAMENTS.  169 

to  prepare  himself  in  order  to  a  salutary  use  of 
the  sacrament;  also  that  a  good  emotion  is  not 
required  in  the  heart  of  one  who  receives  the 
sacrament :  but  that  by  doing  and  receiving  this 
work,  that  is,  the  sacrament,  grace  is  conferred 
on  those  who  make  use  of  it,  if  there  be  only  no 
hindrance  interposed,  that  is,  if  only  the  guilt  of 
a  mortal  sin,  or  the  intention  to  commit  such, 
do  not  exist. 

18.  WJiat  are  your  reasons  for  rejecting  (he  opinion 
of  the  Papists  ? 

(1.)  "  It  is  a  Jewish  error  to  believe  that  we 
become  just  and  holy  by  external  ceremonies 
without  a  good  emotion,  i.  e.,  without  faith." 
{Ajjologij,  Art.  vii.) 

(2.)  "  Paul  writes  against  this  opinion  and  says, 
that  Abraham  became  just  before  God,  not  by 
circumcision,  but  that  circumcision  was  a  sign  to 
strengthen  faith."  [Apology,  Art.  vii.) 

(3.)  "No  one  can  take  hold  of  the  divine  as- 
surance, but  by  faith  alone.  And  the  sacraments 
are  external  signs  and  seals  of  the  promise. 
Therefore  faith  is  necessary  to  their  right  use." 
{Apology^  Art.  vii.) 

(4.)  "  The  odious,  ungodly  doctrine  of  the  opus 
opem^?^m,  wherein  they  have  taught,  that  if  I  make 
use  of  the  sacraments,  the  doing  of  this  work 
makes  me  pious  before  God,  and  obtains  grace 
for  me,  although  the  heart  has  no  good  thought 
in  regard  to  it,  has  caused  an  infinite  number  of 

16 


170  LUTHERAN    THEOLOGY. 

abuses  in  the  church,  especially  those  manifold 
abominations  of  the  mass."  [Ajwlogy,  Art.  vii.) 

(5.)  "  And  they  cannot  produce  a  letter  from 
Holy  Scripture  and  the  Fathers,  which  would 
establish  the  opinion  of  the  Papists.  Yea,  Au- 
gustine, in  direct  opposition  to  this,  says :  that 
faiih  in  the  use  of  the  sacrament,  not  the  sacra- 
ment itself,  makes  us  pious  before  God.  And  St. 
Paul :  '  For  with  the  heart  man  believeth  unto 
righteousness.'  Rom.  10  :  10."  {Ajwlogi/,  Art.  Yii.) 


AETICLE  XX. 

OF    HOLY    BAPTISM. 

1.  What  is  baptism  ? 

Baptism  is  not  mere  water,  but  that  water  which 
is  comprehended  in  God's  command,  and  con- 
nected with  his  word.  [Smaller  Catechism.) 

2.  What  is  that  word  of  God  ? 

Matt.  28 :  19.  "  Go  ye  therefore  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost." 

Mark  16  :  16.  "  He  that  believeth  and  is  bap- 
tized shall  be  saved,  but  he  that  believeth  not 
shall  be  damned." 

3.  Is  baptism  necessary  to  salvation  ? 
Certainly;  on  account  of  the  divine  injunction. 

"  For  what  God  has  instituted  and  commanded, 
cannot  be  a  vain  thing,  but  must  be  exceedingly 


OP    HOLY    BAPTISM.  171 

valuable,  even  if  in  appearance  it  should  be  more 
insignificant  than  a  shadow."  {Larger  Catechism. 
Compare  Augsburg  Confession,  Art.  ix.) 

4.  What  does  baptism  confer  or  profit  ? 

It  works  forgiveness  of  sins,  delivers  from 
death  and  the  devil,  and  gives  everlasting  salva- 
tion to  all  who  believe  it,  as  the  words  and  prom- 
ises of  God  declare. 

Secondly,  since  we  know  what  baptism  is,  and  how  it  is  to  be  re- 
garded, we  must  also  learn,  why  and  for  what  purpose  it  was  insti- 
tuted, that  is,  what  it  profits,  gives,  and  works. 

This  can  be  best  understood  from  the  words  of  Christ,  namely: 
"  He  that  believeth  and  is  baptized  shall  be  saved."  Matt.  16  :  16. 
Therefore  understand  in  all  simplicity,  that  it  is  the  power,  work,  use, 
fruit,  and  design  of  baptism,  to  save.  For  no  one  is  baptized  that  he 
may  be  made  a  prince,  but  that  he  may  be  saved,  as  the  words  of  in- 
stitution inform  us.  But  it  is  well  known  that  to  be  saved  means 
nothing  else  than  to  be  delivered  from  sin,  death,  and  Satan,  to  come 
into  the  kingdom  of  Christ,  and  to  live  with  him  forever.  (Compare 
Larger  Catechism.) 

5.  Does  Holy  Scripture  teach  the  sa?ne  concerning 
the  benefit  and  efficacy  of  baptism  ? 

Yes ;  for  St.  Paul  to  Titus,  chap.  3  :  5,  says : 
"But  according  to  his  mercy  he  saved  us,  by 
the  washing  of  regeneration  and  renewing  of  the 
Holy  Ghost,  which  he  also  shed  on  us  abundantly 
through  Jesus  Christ,  our  Saviour,  that  being- 
justified  by  his  grace,  we  should  be  made  heirs 
according  to  the  hope  of  eternal  life." 

And  Christ  himself  confirms  this,  John  3:5: 
"  Verily,  verily,  I  say  unto  thee,  except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God." 

And    St.  Peter,  1  Epistle,  chap.  3  :  21,  says : 


172  LUTHERAN^  THEOLOGY. 

"Baptism  doth  also  now  save  ns  (not  the  putting 
away  of  the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience  towards  God)  by  the  resurrec- 
tion of  Jesus  Christ." 

6.  Hoiu  can  water  do  so  great  things  ? 

"  "Water  indeed  does  not  do  it,  but  the  "Word 
of  God,  which  accompanies  and  is  connected  with 
the  water,  and  our  faith,  which  relies  on  this 
"Word  of  God,  connected  with  the  water.  For 
the  water,  without  the  Word  of  God,  is  simply 
water  and  no  baptism ;  but  with  the  "Word  of  God 
it  is  a  baptism,  tViat  is,  a  gracious  water  of  life, 
and  a  washing  of  regeneration  by  the  Holy  Ghost, 
as  St.  Paul  says  to  Titus,  in  the  third  chapter." 
{Smaller  Catechism.) 

7.  Then  the  water  in  baptism  dare  not  be  separated 
from,  the  Word  of  God? 

Tte  water  in  baptism  may  be  distinguished 
from  the  Word  of  God,  but  not  separated  from 
it.  For  this  water  is  so  sanctified  by  the  Word 
of  God,  that  it  is  none  other  than  divine  water: 
not  as  if  this  water  in  itself  and  of  itself  were 
better  than  every  other  water,  but  because  the 
Word  and  command  of  God  is  added  to  it.  If, 
therefore,  the  Word  is  separated  from  the  water, 
it  is  not  water  other  than  that  which  is  used  in 
ordinary  life;  but  if  this  Word  is  connected  with 
it,  then  it  is  a  sacrament  and  the  baptism  insti- 
tuted by  Christ. 

From  this  learn  to  understand  correctly,  and  be  able  to  answer  the 
question,  What  is  baptism? — namely,  thus  :  that  it  is  not  merely  com- 


OF    HOLY    BAPTISM.  173 

mon  water,  but  a  water  comprehended  in  the  Word  and  command  of 
God,  and  thereby  sanctiSed,  that  it  is  nought  else  than  a  divine  waten 
not  that  the  water  in  itself  is  nobler  than  other  water,  but  that  the 
Word  and  command  of  God  is  joined  to  it. 

It  is  therefore  purely  a  piece  of  rascality  and  the  mockery  of  the 
devil,  when  our  new  spirits,  in  order  to  revile  baptism,  now  omit  the 
Word  and  order  of  God  from  it,  looking  at  nothing  but  the  water 
drawn  from  the  well,  and  then  vent  their  spleen  :  What  good  shall  a 
handful  of  water  do  to  souls?  Yes,  my  friend,  who  does  not  know 
that  water  is  water,  if  pulling  asunder  is  to  prevail?  But  how  dare 
you  thus  interfere  with  the  arrangement  of  God,  and  tear  away  the 
best  jewel,  with  which  God  has  connected  and  set  it,  and  which  he 
will  not  have  removed  from  it  :  for  this  kernel  in  the  water  is  the 
Word  and  command  of  God,  and  the  name  of  God,  which  is  a  treasure, 
greater  and  nobler  than  heaven  and  earth.  Therefore  comprehend 
the  difference,  that  baptism  is  quite  different  from  all  other  waters, 
not  because  of  its  natural  essence,  but  because  something  nobler  is 
joined  to  it.  God  himself  honors  it  and  aids  it  by  his  might  and 
power.  It  is  therefore  not  merely  a  natural  water,  but  a  divine, 
heavenly,  holy,  and  blessed  water,  and  deserving  of  all  additional 
praise  which  can  be  given  to  it,  solely  on  account  of  the  Word  of 
God,  which  is  a  heavenly,  holy  Word,  which  no  one  can  praise  suffi- 
ciently, for  it  has  divine  possessions  and  power  :  hence,  it  also  derives 
its  essence,  being  called  a  sacrament,  as  St.  Augustine  too  has  taught  : 
"If  the  Word  is  joined  to  the  element,  or  natural  essence,  it  becomes 
a  sacrament,  that  is,  a  holy  and  divine  thing  and  sign."  (^Larger 
Catechism.) 

8.  Who  are  to  be  baptized  ? 

Children,  shortly  after  birth.  {Augsburg  Confes- 
sion, Art.  ix;  Apology,  Art.  vi;  Larger  Catechism.) 

9.  Prove  that  little  children  are  to  be  baptized. 

(1.)  Christ  has  commanded  all  nations  to  be 
baptized,  and  therefore  infants. 

(2.)  The  kingdom  of  Christ  is  found  only  where 
the  Word  and  sacraments  are  found:  "Except  a 
man  be  born  of  water  and  of  the  Spirit,  he  can- 
not enter  into  the  kingdom  of  God."  John  3  :  5. 
15* 


174  LUTHERAN    THEOLOGY. 

If  infants,  therefore,  are  to  be  incorporated  into 
the  kingdom  of  Christ,  this  cannot  be  done  other- 
wise than  by  means  of  baptism. 

(3.)  The  promise  of  salvation  belongs  to  chil- 
dren also,  according  to  the  Word,  Matt.  19  :  14; 
Mark  10  :  14 :  "  Suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not ;  for  of  such  is  the 
kingdom  of  God."  And  Matt.  18  :  10, 14  :  "  Even 
so  it  is  not  the  will  of  your  Father  which  is  in 
heaven,  that  one  of  these  little  ones  should  perish." 
Therefore  the  means  by  which  the  promise  of  sal- 
vation is  applied  and  sealed,  also  appertain  to  those 
little  ones. 

(4.)  God  himself  has  testified  that  the  baptism 
of  children  is  agreeable  to  him,  by  gathering  a 
congregation  from  the  human  race,  throughout 
so  many  centuries,  during  which  this  sacrament 
was  applied  to  children  ;  and  this  he  has  done  by 
giving  the  Holy  Ghost  to  those  who  were  bap- 
tized, and  by  finally  saving  the  greater  part  of 
them. 

(5.)  Baptism  has  taken  the  place  of  circum- 
cision. Col.  2  :  12.  Just  as  circumcision  was  ap- 
plied to  children  as  the  sign  of  the  covenant,  so 
also  must  baptism  be  used.  {Apology,  Art.  iv; 
Larger  Catechism.) 

10.  Then  you  maintain  that  all  baptized  children 
are  truly  horn  again  and  received  into  the  grace  of 
God  ? 

Yes,  this  I  maintain ;  for  thus  saith  the  Apos- 
tle:  "  Know  ye  not  that  so  many  of  us  as  were 


OF    BOLY    BAPTISM.  175 

baptized  into  Jesus  Christ  were  baptized  into  his 
death  ?"  Rom.  6  :  13.     And, 

"  For  as  many  of  you  as  have  been  baptized 
into  Christ,  have  put  on  Christ."  Gal.  3  :  27. 

Yes,  Christ  himself  says  :  "  He  that  believeth 
and  is  baptized,  shall  be  saved."  Mark  16  :  16. 
[Augsburg  Confession,  Art.  ix.) 

11.  In  this  way  you  seem  to  maintain  that  baptized 
children  truly  believe  in  Christ  ? 

Certainly ;  for  that  children,  through  baptism, 
are  presented  with  true  faith  by  the  power  of  the 
Holy  Ghost,  already  appears  from  the  fact  that 
they  are  born  again.  But  regeneration  cannot 
take  place  without  faith.  And  Christ  himself 
also  distinctly  assures  us  that  the  little  children 
believe  in  him.  Matt.  18  :  6. 

12.  May  adults  also  be  baptized  ? 

Yes ;  as  many  as  come  over  to  our  church  and 
are  able  to  make  a  confession  of  the  true  faith. 

13.  And  do  you  maintain,  that  all  baptized  adults 
are  born  again,  in  like  manner  as  children  are  ? 

Here  a  distinction  must  be  made :  for  if  the 
adults  truly  believe  in  their  hearts,  what  they 
confess  with  their  lips,  they  receive  a  truly  salu- 
tary baptism ;  but  if  they  harbor  craft  or  hypoc- 
risy, then  they  indeed  receive  baptism  in  full, 
according  to  its  essence,  but  not  in  a  salutary 
manner.  For  without  faith  baptism  profits  noth- 
ing; and  only  faith  makes  man  worthy  to  receive 
this  salutary  and  divine  water  profitably. 


176  LUTHERAN    THEOLOGY. 

In  the  third  place,  since  we  have  the  great  benefit  and  efficacy  of 
baptism,  let  us  further  see,  who  the  person  is  that  receives  what  bap- 
tism gives  and  profits  ;  this  is  again  expressed  most  exactly  and  clearly, 
just  in  these  words:  "He  that  believeth  and  is  baptized  shall  be 
saved."  That  is,  faith  alone  makes  the  person  worthy  to  receive  this 
divine  water  profitably.  For  inasmuch  as  this  is  prescribed  and 
promised  in  these  words,  accompanying  the  water,  it  cannot  be  other- 
wise received,  than  by  faith  of  the  heart.  Without  faith  it  is  of  no 
use,  although  it  is  of  itself  a  divine,  superabundant  treasure.  This 
one  word,  "He  that  believeth,"  is,  therefore,  possessed  ^of  so  much 
power  as  to  exclude  and  repel  all  works,  which  we  can  do,  in  the 
opinion  that  we  shall  thereby  obtain  and  merit  salvation.  For  it  has 
been  decided  that  whatever  is  not  of  faith,  adds  nothing,  neither 
does  it  receive  anything.   (Larger  Catechism.) 

14.  May  ba2)iism  be  repeated? 

It  may  not;  for  the  baptism  is  and  always  will 
remain  true,  and  its  essence  unchanged.  For  that 
which  God  has  once  ordained  cannot  be  subverted 
or  abolished  by  the  unbelief  of  man. 

It  is  therefore  determined  that  baptism  is  always  right,  and  will 
remain  in  its  full  essence,  even  if  only  one  human  being  were  bap- 
tized, even  though  he  had  not  the  true  faith,  for  the  order  and  Word 
of  God  cannot  be  moved  or  changed  by  men.    {Larger  Catechism.) 

15.  But  if  the  person  bajotized  should  fall  from  the 
grace  of  God,  must  not  the  baptism  then  be  repeated  ? 

No;  for  even  if  one  were  to  lose  the  salutary 
fruit  of  baptism  by  his  sins,  he  can  afterward  re- 
turn, if  he  mortify  and  drown  the  old  man  by 
repentance.  But  it  is  not  necessary  that  the  water 
should  again  be  applied  to  him.  [Larger  Catechism.) 

16.  How  is  this  ? 

Because,  if  such  a  one  were  to  be  immersed 
in  water  a  hundred  times,  he  would  only  receive 
one  baptism,  namely,  that  which  is  the  covenant 
of  a  good  conscience  with  God.     For  this  cove- 


OF  THE  lord's  SUPPER.        177 

nant  continues  unchanged  on  the  part  of  God. 
If  a  person,  therefore,  fall  from  the  grace  of 
God,  after  being  baptized,  but  return  by  means 
of  true  contrition  and  repentance,  the  baptism 
once  received  immediately  begins  to  be  salutary 
to  him. 

17.  In  the  act  of  baptism  what  does  the  immersion 
into  water  and  the  drawing  out  from  it  signify  ? 

It  signifies  that  the  old  Adam  is  to  be  drowned 
in  us  by  daily  contrition  and  repentance,  and  that 
he  is  to  die  with  all  his  sins  and  evil  lusts,  and 
again  come  out  and  arise  a  new  man,  who  is  to 
live  forever  in  righteousness  and  holiness  before 
God.  For  St.  Paul  to  the  Romans,  in  the  sixth 
chapter,  says  :  "  We  are  buried  with  him  by  bap- 
tism into  death,  that  like  as  Christ  was  raised  up 
from  the  dead  by  the  glory  of  the  Father,  even 
so  we  also  should  walk  in  newness  of  life." 
{Smaller  Catechism;  compare  Larger  Catechism.) 


AKTICLE  XXI. 

OF   THE   lord's  SUPPER. 


1.    What  is  the  Lord's  Supper  ? 

It  is  a  sacrament  of  the  New  Testament,  insti- 
tuted by  Christ  himself,  in  which  the  true  body 
and  the  true  blood  of  our  Lord  Jesus  Christ,  in 
and  under  the  bread  and  wine,  are  truly  commuui- 


178  LUTHERAN     THEOLOGY. 

cated  to  all  who  eat  and  drink,  and  the  promise 
of  grace  is  applied  and  sealed  to  every  believer. 
(See  Smaller  Catechism,  Larger  Caiechism.) 

2.  On  what  ground  does  this  explanation  rest  ? 
The  words  of  institution  tell  us  this:  Matt.  26  : 

27,  28;  Mark  14 :  22-24;  Luke  22  :  19,  20.  And 
the  words  of  St.  Paul,  1  Cor.  10  :  16;  11 :  23-25. 
Our  Lord  Jesus  Christ,  in  the  same  night  in  which 
he  was  betrayed,  took  bread,  and  when  he  had 
given  thanks,  he  brake  it  and  gave  it  to  his  dis- 
ciples, saying :  "  Take,  eat,  this  is  my  body,  which 
is  given  for  you.  This  do  in  remembrance  of  me." 
After  the  same  manner  also,  he  took  the  cup, 
when  he  had  supped,  gave  thanks,  and  gave  it  to 
them,  saying:  "Drink  ye  all  of  it;  this  cup  is 
the  New  Testament  in  my  blood,  which  is  shed 
for  you  and  for  many,  for  the  remission  of  sins ; 
this  do  as  oft  as  ye  drink  it,  in  remembrance  of 
me."  {Smaller  Catechism.) 

3.  Are  these  words  to  be  understood  in  a  real  and 
literal  or  in  a  figurative  sense? 

We  believe,  teach,  and  confess,  that  the  words 
of  the  Testament  of  Christ  are  not  otherwise  to 
be  understood,  than  in  their  literal  sense,  so  that 
the  bread  does  not  signify  the  absent  body,  nor 
the  wine  the  absent  blood,  but  that  it  is  truly, 
because  of  the  sacramental  union,  the  body  and 
blood  of  Christ.  {Form  of  Concord,  Epitome,  Art. 
vii.) 

4.  Do  not  the  Calvinists  also  understand  the  loords 
of  institution  in  the  same  sense  ? 


OF    THE    lord's    SUPPER.  179 

They  do  not;  for  tliey  do  not  understand  the 
words  of  institution,  "Eat,  this  is  my  body," 
really,  as  they  read,  according  to  the  letter,  but 
figuratively,  so  that  to  eat  the  body  of  Christ,  means 
nothing  else  than  to  believe  in  Christ,  and  the 
body  of  Christ,  nothing  else  than  a  symbol,  that 
is,  a  sign  or  figure  of  the  body  of  Christ,  which 
body  is  not  in  the  Eucharist  on  earth,  but  only  in 
heaven.  In  like  manner  they  maintain  that  the 
word  is  must  be  understood  sacramentally,  that 
is  (according  to  their  explanation),  as  merely  sig- 
nifying, and  they  directly  deny  that  the  thing  is  so 
connected  with  the  sign,  that  the  body  of  Christ 
is  now  also  present  upon  earth,  although  in  an  in- 
visible and  incomprehensible  manner.  [Form  of 
Concord,  Sol.  Dec,  Art.  vii.) 

5.  But  whence  do  you  prove  that  the  words  of  insti- 
tution are  to  be  understood  in  their  real,  literal  sense  ? 

My  first  proof  I  take  from  this :  that  our  Lord 
and  Saviour  Jesus  Christ  (concerning  whom  this 
serious  command  was  given  to  all  men  from 
heaven,  Him  ye  shall  hear)  is  not  an  ordinary 
man  or  an  angel,  nor  merely  true,  wise,  and  pow- 
erful, but  that  he  is  Eternal  Wisdom  and  Truth 
itself  and  Almighty  God.  He  therefore  knew 
very  well  what  and  how  to  speak,  and  he  can  also 
powerfully  carry  out  and  put  into  eft'ect,  whatever 
he  speaks  and  promises ;  according  to  his  word : 
"  Heaven  and  earth  shall  pass  away,  but  my  words 
shall  not  pass  away."  Luke  21 :  33.  {Form  of  Con- 
cord, Sol.  Dec,  Art.  vii.) 


180  LUTHERAN    THEOLOGY. 

6.  Can  you  not  give  another  jproof? 

Yes ;  "  for  when  our  true  and  almigbty  Lord 
Jesus  Christ,  after  the  Last  Supper,  wheu  he  was 
about  to  begin  his  bitter  suffering  and  death,  in- 
stituted this  highly  revered  sacrament  of  the 
church,  very  thoughtfully  and  seriously,  he  cer- 
tainly had  at  heart  that  which  was  greatest  and 
of  most  importance,  when  he  spoke  these  words 
of  institution.  We  are  therefore  bound  not  to  in- 
terpret them  as  metaphorical,  figurative,  foreign 
expressions,  but  to  receive  the  words  as  they  stand, 
in  their  proper,  manifest  sense."  [Form  of  Con- 
cord.) 

7.  Can  you  mention  a  third  proof? 

Yes ;  and  this  is  furnished  by  all  the  circum- 
stances attending  the  institution  of  the  Lord's 
Supper.  "For  since  Christ  gives  this  command 
concerning  the  eating  of  his  body,  and  the  drink- 
ing of  his  blood,  at  the  table,  during  the  supper, 
there  can  be  no  doubt  but  that  he  speaks  of  true 
natural  bread,  and  of  true  natural  wine,  and  of 
eating  and  drinking  with  the  mouth."  {Form  of 
Concord.) 

"  Then,  too,  Christ  himself  takes  precaution, 
that  no  metonymy,  that  no  change  in  the  mean- 
ing of  the  word  body,  that  no  sign  or  figure,  or 
the  power  or  benefits  of  the  absent  body  of  Christ, 
should  be  understood.  For  he  clearly  speaks  of 
his  true,  essential,  and  substantial  body,  which  he 
has  given  into  death  for  our  sins,  and  of  his  true 


OF     THE    lord's    SUPPER.  181 

essential  blood,  ■which  he  has  shed  for  us  on  the 
cross."  [Form  of  Concurd.) 

8.  Adduce  still  a  fourth  proof. 

Concerning  the  consecrated  and  proffered 
bread,  all  the  three  Evangelists,  Matthew,  Mark, 
and  Luke,  as  also  St.  Paul,  who  received  it  after 
the  ascension  of  Christ,  unanimously  repeat,  pre- 
cisely in  the  same  manner  and  in  the  same  words 
and  syllables,  without  anj^  figure  or  change,  these 
clear,  firm,  and  true  words  of  Christ,  "  This  is  my 
body."  {Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

9.  I  recognize  the  clearness  of  these  reasons,  and 
you  may  noio  continue  and  show  ivherein  the  nature 
of  this  sacrament  consists. 

We  confess,  in  the  words  of  Irenseus,  that  there 
are  two  things  in  the  sacrament,  an  earthly, 
namely  bread  and  wine,  and  a  heavenly,  namely 
the  body  and  blood  of  Christ. 

10.  Then  you  maintcdn  that  the  body  and,  blood  of 
Christ  are  truly  present  with  the  bread  and  wine? 

Certainly;  for  not  the  elements  alone,  but  the 
elements  sacramentally  united  with  the  heavenly 
matter,  and  essentially  present,  compose  the  sacra- 
ment of  the  Lord's  Supper  on  earth.  (See  Augs- 
burg Confession,  Art.  x;  Form  of  Concord,  Art. 
vii.) 

11.  Does  the  Augsburg  Confession  teach  this  also? 

Yes;  for  we  read  in  the  10th  Article:  "Con- 
cerning the  Holy  Sujiper  of  the  Lord,  our 
churches  teach  that  the  true  body  and  blood  of 

16 


182  LUTHERAN     THEOLOGY. 

Christ  is  truly  present  under  the  form  of  bread 
and  wiue  in  the  Eucharist,  and  is  there 'communi- 
cated and  received.  Therefore,  the  contrary  doc- 
trine is  rejected.  And  more  plainly  the  Apology 
of  the  above.  Art.  iv."  We  confess  that  the  body 
and  blood  of  our  Lord  Christ  is  truly  present  in 
the  supper,  and  is  proffered  and  received  with  the 
visible  things,  bread  and  wine.  (Compare  Form  of 
Concord,  Sol.  Dec,  Art.  vii.) 

12.  I  would  now  like  you  to  prove  by  clear  reasons 
that  the  body  and  blood  of  Christ  are  truly  present  on 
earth  loith  the  bread  and  ivine  in  this  sacrament. 

The  first  and  chief  reason  is  given  by  the  words 
of  institution  themselves.  For  Christ  says  ex- 
pressly: "Take,  eat,  this  is  my  body;  drink  ye 
all  of  it,  for  this  cup  is  the  J^ew  Testament  in  my 
blood."  To  this  word,  we  steadfastly  and  firmly 
hold,  and  maintain  that  Christ  does  not  otherwise 
than  he  has  promised.  [Larger  Catechism;  Form 
of  Concord,  Art.  vii.) 

13.  Will  you  not  meyition  the  other  reasons? 

The  second  reason  is,  that  when  Paul  says  the 
bread  is  the  communion  of  the  body,  and  the  wine 
the  communion  of  the  blood  of  Christ,  it  would 
follow  that  the  bread  is  not  the  communion  of  the 
body  of  Christ,  but  only  of  the  spirit  of  Christ, 
and  the  wine  not  the  communion  of  the  blood  of 
Christ,  but  only  of  the  spirit  of  Christ,  if  the  body 
and  blood  of  the  Lord  were  not  truly  present. 
{Form  of  Concord,  Sol.  Dec,  Art.  vii.) 


OF  THE  lord's  SUPPER.        183 

Then,  too,  this  repetition,  corroboration,  and  explanation  of  the 
words  of  Christ,  which  is  given  by  St.  Paul,  1  Cor.  10,  must  with  all 
diligence  and  seriousness  be  regarded  as  a  special,  clear  testimony  of 
the  true  essential  presence  and  distribution  of  the  body  and  blood  of 
Christ  in  the  Holy  Supper.  Since  he  writes  thus  :  "  The  cup  of  bless- 
ing, which  we  bless,  is  it  not  the  communion  of  the  blood  of  Christ? 
The  bread,  which  we  break,  is  it  not  the  communion  of  the  body  of 
Christ  ?"  From  which  we  clearly  learn  that  not  only  the  cup  which 
Christ  blessed  in  the  first  supper,  and  not  only  the  bread  which  Christ 
brake  and  distributed,  but  also  that  which  we  break  and  bless,  is  the 
communion  of  the  body  and  blood  of  Christ,  so  that  all  those  who  eat 
this  bread,  and  drink  of  this  cup,  truly  receive  and  become  partakers 
of  the  true  body  and  blood  of  Christ.  For  if  the  body  and  blood  of 
Christ  were  not  truly  and  essentially  present,  but  only  present  and 
partaken  of  according  to  their  power  and  efficacy,  the  bread  would 
have  to  be  called,  not  a  communion  of  the  body,  but  of  the  spirit, 
power,  and  benefits  of  Christ.  And  if  Paul  were  speaking  only  of  the 
spiritual  communion  of  the  body  of  Christ  by  faith,  as  the  Sacramen- 
tarians  pervert  this  verse  ;  he  would  not  say  this  bread,  but  the  spirit 
or  failk  is  the  communion  of  the  body  of  Christ.  But  he  says  :  "The 
bread  is  the  communion  of  the  body  of  Christ,  that  all  who  partake  of 
the  blessed  bread  also  become  partakers  of  the  body  ;"  he  can  there- 
fore not  be  speaking  of  a  spiritual,  but  of  a  sacramental  and  oral  par- 
taking of  the  body  of  Christ,  common  to  pious  and  wicked  Christians. 

Thirdly,  the  four  reasons  with  which  Luther  most  clearly  manifests 
and  proves  the  presence  of  the  body  and  blood  of  Christ  in  the  Lord's 
Supper.    {Form  of  Concord.) 

14.  Will  you  not  mention  these  ? 

The  first  is  this  article  of  our  faith :  Jesus  Christ 
is  essential,  natural,  true,  perfect  God  and  man  in 
one  person,  inseparate  and  undivided. 

The  second :  Because  the  right  hand  of  God  is 
everywhere. 

The  third :  Because  the  Word  of  God  is  neither 
false  nor  fallacious. 

The  fourth :  Because  God  hoth  possesses  and 
knows  the  various  modes  of  beiug  at  a  certain 


184  LUTHERAN    THEOLOGY. 

place,  and  not  merely  the  one  of  wlii eh  the  fanat- 
ics dream,  called  the  local  by  philosophers,  [Form 
of  Concord,  Sol.  Dec,  Art.  vii.) 

15.  If  the  body  and  blood  of  Christ  are  truly  pres- 
ent in  the  sacrament,  in  inhat  ivay  are  they  distributed 
and  received  with  the  bread  and  loine  ? 

This  certainly  does  not  take  place  by  transub- 
stantiation,  as  taught  by  the  Papists,  according  to 
which  the  consecrated  or  blessed  bread  and  wine 
in  the  Holy  Supper,  entirely  lose  their  substance 
and  essence,  and  are  changed  into  the  substance 
and  essence  of  the  body  and  blood  of  Christ,  so 
that  merely  the  bare  form  of  bread  and  wine,  or 
the  extra-essential  remains,  without  the  essence. 
(Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

Moreover,  it  does  not  take  place  by  consnb- 
stantiation,  or  a  local  inclusion  of  the  body  and 
blood  of  Christ  in  the  bread  and  wine;  nor  by 
means  of  a  union,  Avhich  would  continue  even 
after  the  celebration  of  the  sacrament  had  been 
finished.  On  the  contrary  it  takes  place  by  means 
of  the  sacramental  union,  which  is  efiected  by  the 
power  of  Christ's  promise,  so  that  when  the  bread 
is  distributed,  the  body  of  Christ  is  also  at  the 
same  time  truly  present  and  distributed,  and  that 
when  the  wine  is  distributed,  the  blood  of  Christ 
is  jjlso  truly  present  and  distributed  at  the  same 
time.  (Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

16.  What  then  is  the  sacramental  union  ? 

It  is  an  operation  of  divine  power,  by  which 
two  difierent  things,  namely,  an  earthly,  the  bread 


OF    THE    lord's    SUPPER.  185 

and  wine,  and  a  heavenly,  the  body  and  blood  of 
Christ,  in  the  true  use  of  the  Supper,  which  con- 
sists in  eating  and  drinking,  are  united  to  one 
another  sacramentally,  that  is,  in  a  supernatural 
and  inexpressible  manner,  and  according  to  the 
institution  of  Christ  are  at  the  same  time  commu- 
nicated and  received. 

17.  Bui  why  and  in  what  sense  does  our  clmrch  use 
the  words  in,  with,  and  under  the  bread  and  wine  ? 

In  the  first  place,  in  order  that  the  Papistical 
doctrine  of  transubstantiation  may  thereby  be 
rejected.  In  the  next  place,  in  order  to  indicate 
the  sacramental  union  of  the  sign,  with  that  which 
is  signified,  that  is,  of  the  earthly  with  the  heav- 
enly. Finally,  as  a  testimony,  that  the  words  of 
Christ,  This  is  my  body,  must  be  received  and 
understood  simply  as  the  words  read.  [Form  of 
Co7icord,  Sol.  Dec,  Art.  vii.) 

18.  Can  the  nature  and  attributes  of  the  sacramental 
formuloB  be  recognized  from  this? 

Yes ;  for  the  sacramental  formulee  are  not  of 
this  kind;  that  the  name  of  the  object,  perceived 
by  the  senses,  is  by  them  given  to  the  earthly 
element  only  by  virtue  of  a  certain  similarity  or 
figure,  so  that  the  one  word  only  stands  for  the 
other,  as  the  Calvinists  dream ;  but  they  are  of 
this  kind,  that  when  by  means  of  the  sacramental 
union  of  the  earthly  element  with  the  heavenly, 
that  which  is  received  with  the  bread,  is  called 
the  body  of  Christ,  and  that  which  is  drunk  with 
16* 


186  LUTHERAN    THEOLOGY. 

the  wine,  is  called  the  blood  of  Christ ;  this  is  done 
with  the  most  veritable  and  essential  appellation. 
Such  sacramental  formulae  are :  This  is  my  body, 
This  is  my  blood;  further:  The  bread  is  the  com- 
munion of  the  body  of  Christ,  The  wine  is  the 
communion  of  the  blood  of  Christ.  [Form  of  Con- 
cord, Sol.  Dec,  Art.  vii.) 

19.  Do  you  maintain  that  the  body  and  blood  of 
Christ  in  the  sacrament  is  received  with  the  bodily 
mouth  ? 

I  believe  and  firmly  maintain,  "that  the  body 
and  blood  of  Christ  is  not  only  received  spiritually 
by  faith,  but  also  orally,  yet  not  in  a  Capernaitic, 
but  in  a  supernatural,  heavenly  manner,  because 
of  the  sacramental  union  with  the  bread  and 
wine."  {Form  of  Concord,  Epitome,  Art.  vii.) 

20.  Then  you  acknoioledge,  so  far  as  I  can  see,  a 
double  eating  of  the  body  of  Christ  ? 

Yes;  for  there  is  one  eating  of  the  body  of 
Christ,  which  is  spiritual,  whereof  Christ  treats 
specially,  John  6,  which  does  not  take  place  other- 
wise than  with  the  spirit  and  faith,  in  the  preach- 
ing and  consideration  of  the  Gospel,  as  well  as  in 
the  Holy  Supper,  and  which  is  of  itself  useful  and 
salutary,  and  necessary  to  all  Christians,  at  all 
times,  for  their  salvation.  For  such  spiritual  eat- 
ing is  nothing  else  than  faith  in  Christ.  [Form  of 
Concord,  Sol.  Dec,  Art.  vii.) 

21.  What  is  the  other  eating  of  the  body  of  Christ  ? 
The  other  eating  of  the  body  of  Christ  is  oral 


OF  THE  lord's  SUPPER.        187 

or  sacramental,  when  iu  the  Holy  Supper  the  true 
essential  body  and  blood  of  Christ  are  orally  re- 
ceived and  partaken  of  by  all  who  eat  the  blessed 
bread  and  drink  the  blessed  wine  in  the  Lord's 
Supper.  [Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

22.  Can  this  sacramental  eating  also  be  called  a 
spiritual  eating  ? 

It  can  be  so  called,  but  not  in  the  sense  in 
which  the  Sacramentarians  wduld  have  it,  namely, 
as  if  in  the  sacrament  of  the  Lord's  Supper,  only 
the  spirit  or  the  power  of  the  absent  body  of 
Christ,  and  his  merit,  were  present,  and  received 
by  believers ;  but  by  the  word  spiritual,  we  un- 
derstand the  supernatural,  heavenly  manner,  in 
which  Christ  is  present  in  the  Lord's  Supper. 
And  by  this  word  we  reject  the  Capernaitic  no- 
tion of  a  gross,  carnal  presence.  [Forrti  of  Con- 
cord, Sol.  Dec,  Art.  vii.) 

In  explaining  this  controversy  it  must  first  be  remarked,  that  there 
are  two  kinds  of  Sacramentarians.  Some  are  gross  Sacramentarians, 
who  express  in  clear  words  what  they  hold  in  their  hearts  :  that  there 
is  nothing  more  present  in  the  Lord's  Supper  than  bread  and  wine, 
distributed  and  received  with  the  mouth.  But  the  others  are  crafty 
and  the  more  injurious,  who  in  part  speak  most  speciously  in  our 
words,  and  pretend  that  they  too  believe  a  real  presence  of  the  true, 
essential,  living  body  and  blood  of  Christ  in  the  Holy  Supper,  that 
this,  however,  takes  place  spiritually  by  faith,  and  who,  under  these 
specious  words,  retain  their  first  gross  opinion,  namelj',  that  there 
is  nothing  present  and  received  with  the  mouth  in  the  Lord's  Supper 
but  bread  and  wine.  For  spiritual  with  them  means  nothing  but  the 
spirit  of  Christ,  or  the  power  of.his  absent  body,  and  his  merit,  which 
is  present ;  but  they  believe  that  the  body  of  Christ  is  in  no  manner 
or  way  present,  but  only  above  in  the  highest  heaven,  to  which  we 
are  to  raise  ourselves  with  the  thoughts  of  our  faith,  and  that  there, 


188  LUTHERAN    THEOLOGY. 

but  not  in  the  bread  and  wine  of  the  Lord's  Supper,  we  are  to  seek 
such  body  and  blood.   (Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

23.  Are  not  there  two  specks  of  eating  enjoined  in 
the  Lord's  Supjjer? 

Yes ;  as  to  the  pious  or  believing,  but  not  as 
to  the  impious  or  unbelieving.  For  believers  re- 
ceive the  sacrament  not  only  sacramentally  or 
with  the  mouth,  but  also  spirituall}- ;  that  is,  they 
receive  its  salutarj^  fruit  by  faith,  as  a  sure  pledge 
and  seal  that  their  sins  are  forgiven.  But  the 
wicked  are  without  this  spiritual  and  salutary 
eating,  because  of  their  unbelief,  and  receive  only 
sacramentally,  that  is,  with  the  mouth,  the  same 
body  and  blood  of  Christ,  but  receive  it  unto 
judgment  and  condemnation.  (Form  of  Concord, 
Sol.  Dec,  Art.  vii.) 

24.  Prove  that  the  body  and  blood  of  ^  Christ  are 
received,  ivith  the  bodily  mouth. 

Christ's  words  of  institution  expressly  teach 
this.  For  since  he,  at  the  table,  and  during  the 
supper,  extends  natural  bread  and  natural  wine 
to  his  disciples,  which  he  calls  his  true  body  and 
his  true  blood,  saying:  "Eat  and  drink;"  such 
command  cannot  because  of  the  circumstances 
be  understood  otherwise  than  of  oral  eating  and 
drinking,  not  however  of  a  gross,  carnal  Caper- 
naitic,  but  of  a  supernatural,  incomprehensilile 
eating.  (Form  of  Concord, Sol.  Dec,  Art.  vii.  Com- 
pare F.  C,  Epitome,  Art.  vii.) 

25.  Can  you  furnish  still  another  proof? 

Yes;  for  St.  Paul,  1  Cor.  10 :  16,  says,  "The 


OF    THE    lord's    SUPPER.  189 

cup  of  blepsing,  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ?  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body 
of  Christ?"  whereby  he  most  clearly  teaches  oral 
eating.  For  if  Paul  were  only  speaking  of  a  spir- 
itual communion  of  the  body  of  Christ  by  faith, 
as  the  Sacramentarians  pervert  this  passage,  he 
would  not  have  said  the  bread,  but  the  spirit  or 
faith  is  the  communion  of  the  body  of  Christ.  But 
as  he  says,  the  bread  is  the  communion  of  the  body 
of  Christ,  and  that  all  who  partake  of  the  blessed 
bread,  also  partake  of  the  body  of  Christ,  he 
therefore  cannot  be  speaking  of  a  spiritual,  but 
of  a  sacramental  or  oral  reception  of  the  body  of 
Christ,  common  to  pious  and  wicked  Christians. 
[Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

26.  Do  the  umoorihy,  luicked,  and  unbelieving,  like- 
wise eat  and  drink  the  holy  body  and  the  holy  blood  of 
Christ  ivith  the  mouth  ? 

St.  Paul  expressly  teaches  that  not  only  godly, 
pious,  and  beHeving  Christians,  but  also  the  un- 
worthy, wicked  hypocrites,  receive  the  true  body 
and  blood  of  Christ  orally  in  the  sacrament,  and 
grievously  sin  against  the  body  and  blood  of  Christ, 
b^'  their  unworthy  eating  and  drinking.  1  Cor. 
11  :-27.  {Form  of  Concord,  Sol.  Dec,  Art.  vii.) 

27.  Before  you  prove  this,  show  who  are  worthy 
and  who  are  unworthy. 

Those  are  unworthy  who  go  to  the  sacrament 
without  true  penitence  and  sorrow,  and  without 
true  faith,  and  the  good  resolve  to  better  their 


190  LUTHERAN    THEOLOGY. 

lives.  "  But  believers  in  Christ  are  worthy,  and 
not  only  these,  but  also  those  weak  in  the  faith, 
the  timid  troubled  Christians,  who  are  frightened 
at  heart  because  of  the  greatness  and  multitude 
of  their  sins,  and  think  that  they,  in  their  great 
impurity,  are  unworthy  of  this  noble  treasure  and 
of  the  benefits  of  Christ,  and  who  feel  and  lament 
the  weakness  of  their  faith,  and  have  the  heartfelt 
desire  to  serve  God  with  a  stronger,  more  joyous 
faith,  and  in  purer  obedience."  [Form  of  Concord^ 
Sol.  Dec,  Art.  vii.) 

28.  Noio  prove  that  all  the  unworthy  receive  orally 
the  body  of  Christ  in  this  sacrament. 

This  is  confirmed  by  the  Apostle,  1  Cor.  11 : 
27,  29,  when  he  says :  "  Wherefore  whosoever 
shall  eat  this  bread  and  drink  this  cup  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body  and 
blood  of  the  Lord.  For  he  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  damna- 
tion to  himself,  not  discerning  the  Lord's  body." 
In  these  words  the  Apostle  clearly  testifies,  that 
those  who  eat  unworthily  of  this  bread  (which  is 
the  communion  of  the  body  of  Christ)  and  drink 
unworthily  of  the  blessed  cup  (which  is  the  com- 
munion of  the  blood  of  Christ),  not  only  sin 
against  bread  and  wine,  not  only  against  signs  or 
symbols  and  figures  of  the  body  and  blood,  but 
become  guilty  of  the  very  body  and  blood  of  our 
Lord  Jesus  Christ,  which  they  there  dishonor, 
abuse,  and  put  to  shame.  [Form  of  Concord,  Sol. 
Dec,  Art.  vii.) 


OF  THE  lord's  SUPPER.        191 

29.  What  is  your  opinion  of  the  ivords  of  institu- 
tion?    Have  they  the  power  to  make  the  sacrament  f 

As  to  the  coasecration,  we  believe,  teach,  and 
confess,  that  no  work  of  man,  or  speaking  on  the 
part  of  the  minister,  creates  such  presence  of  the 
body  and  blood  of  Christ  in  the  Holy  Supper,  but 
that  this  is  to  be  ascribed  solely  and  alone  to  the 
Almighty  power  of  our  Lord  Jesus  Christ,  whose 
true  and  omnipotent  words,  spoken  at  the  first 
consecration,  were  powerful  not  only  in  the  first 
Supper,  but  continue,  are  valid,  work  and  still 
are  powerful,  so  that  Christ  himself  everywhere, 
where  his  institution  is  observed,  and  his  words 
repeated  over  the  bread  and  wine,  and  the  conse- 
crated bread  and  wine  distributed,  even  to-day  is 
still  efiicieut,  when  these  words  are  repeated,  by 
virtue  of  the  first  institution.  [Form  of  Concord^ 
Epitome^  Art.  vii ;  Sol.  Dec,  Art.  vii.) 

30.  Then  the  words  of  institution  may  he  entirely 
omitted  in  the  use  of  this  sacraynentf 

They  dare  by  no  ineans  be  omitted,  but  must 
be  spoken  publicly,  as  it  is  written  :  "  The  cup  of 
blessing,  lohich  we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ?"  and  this  consecration 
takes  place  by  the  repetition  of  Christ's  words. 
Besides,  we  must  obey  the  command  of  Christ, 
which  says:  "This  do;"  what  Christ  himself  did 
in  the  Holy  Supper  dare  not  therefore  be  omitted. 

Thirdly,  the  words  of  Christ  must  also  be  re- 
peated for  this  reason,  that  the  faith  of  those  hear- 
ing, concerning  the  essence  and  fruit  of  this  sac- 


192  LUTHERAN     THEOLOGY. 

rament,maybe  awakened,  strengthened,  and  made 
sure  by  the  words  of  the  Testament  of  Christ. 

And  iinally,  that  the  elements,  bread  and  wine, 
may  be  consecrated  or  blessed  unto  this  holy  use, 
and  separated  from  other  elements  of  this  kind. 
[Form  of  Concord,  Epitome,  Art.  vii;  Sol.  Dec, 
Art.  vii.) 

31.  What  do  you  think  of  the  Romish  administra- 
tion of  the  sacrament  under  but  one  form  ? 

I  maintain  that  a  great  and  fearful  robbery  and 
sacrilege  is  committed  where  but  one  form  of  the 
sacrament  is  given  to  laymen,  and  where,  contrary 
to  the  express  words  of  the  Testament  of  Christ, 
they  are  forbidden  the  cup  and  despoiled  of  the 
blood  of  Christ.  [Form  of  Concord,  Epitome,  Art.  vii. 
Compare  Augsburg  Confession,  Art.  xxii ;  Smalcald 
Articles,  Part  iii.  Art.  vi.) 

32.  Give  your  reasons  for  this  assertion. 

In  the  first  place,  "  Christ  has  instituted  both 
forms,  not  only  for  a  part  of  the  church,  but  for 
the  whole  church.  If  Christ,  then,  has  instituted 
the  whole  sacrament  for  the  whole  church,  why 
do  they  take  one  form  from  the  church  ?  Why 
do  they  change  the  order  established  by  Christ  ?" 
[Apology,  Art.  x.) 

Christ,  too,  has  clearly  commanded  that  all 
shall  drink  of  the  cup.  Matt.  26  :  27.  And  in 
order  that  no  one  might  attack  these  words,  and 
comment  on  them;  as  if  it  belonged  solely  to  the 
priests,  Paul  informs  us,  1  Cor.  11 :  24  Jf.,  that  the 


OF  THE  lord's  SUPPER.        193 

entire  assembly  of  the  Corintliian   church  used 
both  forms.  {Augsburg  Confession,  Art.  xxii.) 

33.  Do  the  Papists  cherish  other  errors  concerning 
this  sacrament? 

Yes;  the  first  abomination  is  the  figment  of 
transubstantiation  or  the  conversion  of  the  sub- 
stance of  the  bread  into  the  substance  of  the  body, 
and  of  the  substance  of  the  wine  into  the  sub- 
stance of  the  blood  of  Christ. 

The  second  abomination  is  that  they  imagine 
that  the  body  of  Christ  is  truly  present  in  a  sac- 
ramental manner  under  the  form  of  bread,  even 
outside  of  the  act  of  the  Holy  Supper ;  whilst 
nothing  can  be  a  sacrament,  apart  from  God's 
ordained  command  and  instituted  use,  which  con- 
sists in  eating  and  drinking. 

The  third  abomination  is,  that  the  bread  (which 
they  imagine  has  been  changed  into  the  body  of 
Christ)  is  inclosed  in  the  pyx,  in  order  that  it  may 
be  ostentatiously  adored. 

The  fourth  abomination  is,  that  they  change 
the  sacrament  of  the  altar  into  a  real  sacrifice, 
namely,  an  atoning  sacrifice,  for  the  living  and 
the  dead,  which  they  call  mass.  [Form  of  Concord, 
Sol.  Dec,  Art.  vii.) 

34.  What  is  the  design  and  use  of  the  institution  of 
the  Lord's  Siqyper  ? 

It  was  instituted  in  order  that  the  faith  of  those 
who  use  the  sacrament,  might  be  reminded  of  the 
benefits  which  it  receives  at  the  hands  of  Christ, 

17 


194  LUTHERAN    THEOLOGY. 

and  that  it  might  encourage  and  comfort  affrighted 
consciences.  For  to  remember  Christ  is  to  think 
of  his  benefits,  and  to  beheve  that  they  are  truly 
imparted  to  us.  {Augsburg  Confession,  Art.  xxiv.) 

35.  Should  the  sacrament  be  used  frequently  ? 

Yes ;  for  in  the  first  place,  we  have  the  words 
of  Christ,  "This  do  in  remembrance  of  me;" 
which  words  are  a  command.  {Smaller  Catechism.; 
Larger  Catechism.) 

Again,  the  oftener  you  go  to  the  Lord's  Supper, 
the  more  your  heart  is  iufiamed  with  the  love  of 
God.  {Smaller  Catechism ;  Larger  Catechism.) 

In  the  third  place,  there  is  also  a  promise  added 
to  the  comnand,  which  is  to  allure  and  impel  us 
most  strongly  to  the  frequent  use  of  this  sacra- 
ment; for  these  are  the  gracious  and  lovely  words  : 
"  This  is  my  body,  which  is  given  for  you;  this 
is  my  blood,  which  is  shed  for  you,  for  the  remis- 
sion of  sins."  {Smaller  Catechism;  Larger  Cate- 
chism.) 

Finally,  the  feeling  of  our  unworthiness  and 
misery  is  to  enkindle  the  desire  for  this  sacra- 
ment. For  in  it  you  bring  yourself  unto  Christ, 
that  he  may  refresh,  comfort,  and  strengthen  you. 
{Smaller  Catechism;  Larger  Catechism.) 


OF   SACRIFICES   AND   THE   ROMISH   MASS.      195 
AKTICLE  XXII. 

OF  SACRIFICES  AND   THE   KOMISH   MASS. 

1.  What  is  a  sacrifice  properly  so  called? 

"A  sacrifice  is  a  ceremony  or  work,  com- 
manded by  God,  and  rendered  as  an  honor  to 
Lira."  [Apology^  Art.  xii.) 

2.  What  is  the  difference  between  a  sacrifice  and  a 
sacrament  ? 

"  A  sacrament  is  a  ceremony  or  work,  whereby 
God  gives  us  that,  which  the  divine  promise 
attached  to  this  ceremony,  offers :"  a  sacrifice, 
on  the  other  hand,  as  has  been  ah-eady  said,  is 
a  work,  whereby  we  bring  something  to  God. 
[Apology,  Art.  xii.) 

3.  How  many  kinds  of  sacrifices  are  there  ? 
There  are  only  two  kinds  of  sacrifices :  "  The 

one  is  an  atoning  sacrifice,  by  which  satisfaction 
is  rendered  for  guilt  and  punishment,  the  anger  of 
God  appeased  and  conciliated,  and  forgiveness 
of  sins  obtained  for  others.  Only  one  such  sac- 
rifice has  been  made  in  the  world,  and  that  but 
once;  it  also  can  not  and  ought  not  to  be  re- 
peated, namely,  the  sacrifice  of  Christ's  death. 
Heb.  7:27;  10:12. 

The  other  kind  is  the  thank-ofiering  or  eucharis- 
tic  sacrifice,  by  which  forgiveness  of  sins  or  atone- 
ment is  not  procured;  on  the  contrary,  it  is  ren- 
dered by  those  who  are  already  reconciled,  in 


196  LUTHERAN    THEOLOGT. 

giving  thanks  for  the  forgiveness  of  sins  and  other 
gifts  and  tokens  of  grace,  which  they  have  re- 
ceived. In  the  Old  Covenant  the  trespass  offer- 
ing, meat  offering,  thank-offering,  first  fruits  and 
tithes  were  sacrifices  of  this  kind.  [Apology,  Art. 
xii.) 

4.  Were  not  some  of  the  Leviiical  sacrifices  also 
propitiatory  sacrifices  ? 

Yes ;  but  they  were  so  called  because  of  their 
significance,  not  that  they  by  their  power  or  of 
themselves  merited  forgiveness  of  sins ;  but  partly 
because  they  were  types  of  the  promised,  pure, 
only  and  true  expiatory  sacrifice,  the  Messiah, — 
partly  because  they  merited  the  remission  of  sins 
according  to  the  righteousness  of  the  law ;  so  that 
those  for  whom  they  were  made  were  not  banished 
from  the  congregation  of  the  people  of  Israel. 
And  in  this  ecclesiastical  respect  they  became  ex- 
piatory sacrifices  for  sins  and  trespasses,  and  were 
called  burnt  ofi'erings.  [Apology,  Art.  xii.) 

5.  Do  these  Leviiical  sacrifices  of  propitiation  still 
take  place  in  the  Church  of  God  ? 

They  do  not;  for  since  the  Levitical  law  had  to 
cease  with  the  revelation  of  the  Gospel,  these 
sacrifices  also  ceased.  Or  rather,  they  were  not 
true  expiatory  sacrifices,  because  the  Gospel  was 
to  present  the  true  propitiation. 

6.  Are  the  thank-offerings  only  of  one  kind? 

No.  For  some  were  only  external  sacrifices,  as 
described  in  the  book  of  Leviticus,  which  have 


OF    SACRIFICES    AND    THE    ROMISH   MASS.      197 

long  since  become  antiquated.  Others,  however, 
are  spiritual  thank-offerings,  and  these  are  com- 
mon to  both  Testaments,  and  will  continue  to  the 
end  of  the  world ;  to  which  kind  belong  the  sac- 
rifices of  praise,  as,  the  preaching  of  the  Gospel, 
prayer,  thanksgiving,  confession,  and  the  cross 
borne  by  saints;  in  short,  all  the  works  of  the 
saints.  And  concerning  these  spiritual  sacrifices, 
saith  Malachi,  ch.  1  :  11 : 

For  from  the  rising  of  the  sun  even  unto  the  going  down  of  the 
same,  my  name  shall  be  great  among  the  Gentiles  ;  and  in  every  place 
incense  shall  be  offered  unto  my  name,  and  a  pure  offering. 

And  St.  Peter,  1  Ep.  2 :  5,  9 : 

Ye  are  a  royal  priesthood,  to  offer  up  spiritual  sacrifices,  acceptable 
to  God  by  Jesus  Christ.   {Apology,  Art.  xii.) 

7.  Did  the  Levitical  sacrifices  merit  anything^  ex< 
O'pere  operator  i.  e.,  merely  by  being  made,  without  re- 
spect to  those  sacrificing  ? 

No.  For  the  prophets  of  the  Old  Testament 
themselves  condemned  the  opinion,  that  their  sac- 
rifices already  rendered  satisfaction,  and  they  de- 
manded righteousness  and  the  sacrifices  of  the 
spirit. 

Jer.  7  :  22.  For  I  spake  not  unto  your  fathers,  nor  commanded  them 
in  the  day  that  I  brought  them  out  of  the  land  of  Egypt,  concerning 
burnt  offerings  or  sacrifices  ;  but  this  thing  commanded  I  them,  saying  : 
Obey  my  voice  and  I  will  be  your  God. 

Ps.  50  : 1-3.  Will  I  eat  the  flesh  of  bulls,  etc.  And  call  upon  me  in 
the  day  of  trouble  ;  I  will  deliver  thee,  and  thou  shalt  glorify  me. 

Ps.  51  :  16.  For  thou  desircst  not  sacrifice,  etc.  The  sacrifices  of 
God  are  a  broken  spirit :  a  broken  and  contrite  heart,  0  God,  thou 
wilt  not  despise. 

8.  Is  the  Romish  mass,  then,  really  a  sacrifice  ? 

17* 


198  LUTHERAN    THEOLOGY. 

The  Papists  indeed  say  yes  to  this ;  maintain- 
ing that  in  the  mass,  i.  e.,  in  the  celebration  of 
the  Lord's  Supper,  the  body  and  the  blood  of 
Christ  are  offered  to  God,  the  Father,  by  the 
priest,  for  the  sins  of  the  living  and  the  dead. 
But  this  opinion  I  reject  as  impious  and  blasphe- 
mous. (See  Augsburg  Confession,  Art.  xxiv.) 

9.    Why? 

First,  because  Christ,  according  to  Holy  Scrip- 
ture, had  to  be  offered,  and  was  offered,  only 
once,  in  his  sufferings  on  the  cross.  Heb.  7 :  27 ; 
9  :  12 ;  10  :  12.  He,  therefore,  cannot  be  inces- 
santly offered  in  the  mass.  {Augsburg  Confession, 
Art.  xxiv.) 

In  the  second  place.  Holy  Scripture  teaches, 
that  we  are  justified  before  God  through  faith  in 
Jesus  Christ,  namely,  when  we  believe  that  our 
sins  are  forgiven  for  Christ's  sake.  If  the  Romish 
mass,  then,  in  and  of  itself,  merely  as  a  work, 
blot  out  the  sins  of  the  living  and  the  dead,  jus- 
tifi4fe,tion  would  not  come  by  faith,  but  by  the 
work  of  the  mass.  Augsburg  Confession,  Art.  xxiv.) 

Thirdly,  a  double  use  of  the  Holy  Supper  is 
expressed  in  the  words  of  institution  : 

(1.)  An  external  use,  which  consists  in  eating 
and  drinking. 

(2.)  An  internal  use,  namely,  that  it  is  done  in 
remembrance  of  the  Lord.  But  neither  of  these 
two  uses  can  intimate  a  sacrificial  institution,  yea, 
the  latter  radically  overthrows  the  entire  sacrifice 
of  the  mass.     For  if  the  remembrance  of  a  sacri- 


OF   OFFENCE.  199 

fice  is  celebrated  here,  the  Holy  Supper  certainly 
cannot  be  the  sacrifice  itself. 

Fourthly  and  finally,  the  Romish  mass,  like  a 
dragon's  tail,  has  created  much  idolatry  and  in- 
numerable abominations,  as :  the  doctrine  of  pur- 
gatory, the  appearance  of  spirits,  pilgrimages,  fra- 
ternities, relics  of  saints,  and  also  indulgences, 
which  were  sold  for  money  on  behalf  of  the  living 
and  the  dead. 


AETICLE  XXIII. 


OF  OFFENCE. 


1.  What  is  offence  ? 

Offence  is  a  word  or  deed,  by  which  some  one 
becomes  worse,  either  because  he  is  confirmed  in 
an  error,  or  because  he  imitates  a  bad  example,  or 
also  because  he  is  filled  with  greater  hatred  against 
the  Gospel.  [Melanchthon  in  the  Articles.) 

2.  How  many  kinds  of  offences  are  there  ? 
Two. 

(1.)  The  Pharisaic  or  taken  offence ;  that  is,  when 
unbelievers  are  angry  at  the  true  doctrine  of  the 
Gospel,  or  at  honest  and  necessary  deeds ;  if  they 
will  not  suffer  the  true  doctrine  to  be  promul- 
gated, error  to  be  rebuked,  and  idolatry  to  be 
abolished. 

(2.)  The  given  offence.   This  is  either  false  doc- 


200  LUTHERAN    THEOLOGY. 

trine  or  evil  example,  bringing  injury  to  others, 
either  because  it  confirms  them  in  their  hiwless- 
ness,  or  tempts  them  to  imitation,  or  frightens 
them  from  the  Gospel  and  gives  them  occasion  to 
revile  Christ  and  the  Gospel,  or  because  it  is  the 
seed  of  other  sins. 

3.  What  rules  must  be  observed  in  regard  to  offence  ? 
Two  in  particular.    1.  In  reference  to  the  given 

offence,  that  believers  should  avoid  it  with  the 
greatest  care  and  watchfulness,  according  to  the 
admonition  of  Christ.  Matt.  18  :  7.  "Woe  to  that 
man  by  whom  the  offence  cometh." 

4.  What  is  the  second  rule  ? 

This  refers  to  the  taken  offence.  They  should 
not  so  avoid  it  as  to  cause  themselves  to  omit 
whatever  is  pious,  of  good  report,  or  necessary; 
on  the  contrary,  they  ought  not  to  yield  to  hypo- 
crites and  the  enemies  of  the  truth  for  a  moment, 
but  rather  bravely  and  undauntedly  stand  fast  in 
the  liberty  to  which  they  have  been  called  through 
Christ,  as  has  been  clearly  demonstrated  in  the 
18th  Article,  "  Concerning  Christian  Liberty." 

5.  Can  the  given  offence  not  be  prevented  ? 
It  can  indeed  be  prevented,  if  namely : 

(1.)  The  doctrine  of  the  Gospel  be  purely,  clearly 
and  distinctly  set  forth,  so  that  conflicting  errors 
are  thoroughly  and  correctly  refuted  on  the  ground 
of  holy  Scripture. 

(2.)  If  the  customs  introduced  into  the  church, 
and  all  those  which  can  be  retained  without  sin, 
be  not  changed  wantonly. 


THE   CROSS.  201 

(3.)  If  every  one  strive  after  purity  of  life  and 
walk,  but  especially  if  the  ministers  of  the  Word 
endeavor  to  be  blameless  and  an  example  unto 
believers. 

(4.)  If  every  untimely  use  of  Christian  liberty 
be  avoided. 

(5.)  When  good  discipline  and  propriety  of  con- 
duct is  upheld  by  all  in  general,  and  by  every  one 
in  particular. 


AKTICLB  XXIY. 

OK   THE  CROSS  AND   THE  COMFORT   EXPERIENCED  THEREIN. 

1.  Why  does  God  permit  believers  to  be  exercised  by 
manifold  afflictions  ? 

Many  reasons  could  be  assigned  for  this,  but 
the  following  are  the  principal  ones : 

(1.)  Because  there  is  still  sin  remaining  in  be- 
lievers, and  because  gross  desires  of  the  flesh, 
warring  against  the  spirit,  still  cleave  to  them. 
On  this  account  God  by  the  cross  provokes  them 
to  repentance,  faith,  prayer,  renewal  of  life,  and 
other  pious  exercises  of  this  kind.  Isa.  28  :  19. 

(2.)  Because  God  wishes  believers  even  in  this 
life  to  be  conformed  to  the  image  of  his  Son. 
Eom.  8  :  29. 

(3.)  Because  God  in  this  manner  more  clearly 
exhibits  to  believers  his  presence,  love,  and  om- 
nipotence 


202  LUTHERAN    THEOLOGY. 

Isa.  37  :  20.  "  Now  therefore,  O  Lord,  our  God, 
save  us  from  his  hand,  that  all  the  kingdoms  of 
the  earth  may  know  that  thou  art  the  Lord,  even 
thou  only." 

(4.)  Because  he  wishes  the  pious  to  make  testi- 
mony and  confession  of  their  faith,  that  they  are 
not  hypocrites,  and  that  they  truly  believe,  and 
do  not  spread  a  doctrine  invented  by  themselves 
for  their  own  advantage. 

Ps.  116  :  10.  "  I  believed,  therefore  have  I 
spoken.     I  was  greatly  afflicted." 

2.  How  must  the  cross  be  borne  ? 

First,  in  true  humility,  which  consists  in  a 
heartfelt  and  soul-distressing  conviction  of  sin. 

Secondly,  in  true  faith  in  Christ,  so  that  we 
through  him  alone  implore  God  for  a  lightening 
of  the  cross.  Then,  in  true  patience,  which  qui- 
etly resigns  itself  to  the  will  of  God. 

Finally,  in  firm  comfort,  with  which  we  raise 
ourselves  up  under  the  cross. 

3.  Whence  is  such  comfort  to  be  obtained  ? 

From  the  words  of  God,  according  to  the  dec- 
laration of  David. 

Ps.  119  :  92.  "  Unless  thy  law  had  been  my  de- 
light, I  should  then  have  perished  in  mine  afflic- 
tion." 

4.  Does  not  'philosophy  also  furnish  a  sure  comfort  ? 
It  indeed  furnishes  comfort,  but  of  a  very  weak 

character,  which  cannot  stand  in  severe  trials. 
Its  comforts  are ; 


THE    CROSS.  203 

(1.)  Necessity,  whence  the  well-known  expres- 
sion :  "  What  cannot  be  cured  must  be  endured." 

(2.)  The  importance  of  virtue,  that  because  of 
the  pain  we  should  do  nothing  wrong. 

(3.)  A  good  conscience. 

(4.)  The  example  of  others. 

(5.)  The  hope  of  a  happy  termination. 

(6.)  Immortal  glory,  and  some  other  things 
similar  to  these.  i^Blelanchthon.) 

5.  Adduce  grounds  of  comfort  from  Holy  Scripture. 
Holy  Scripture  furnishes  five  special  grounds 

of  comfort.  The  first  is  the  good-will  of  God; 
for  it  is  not  by  chance  ox.  accident  that  we  are 
troubled,  because  God  orders  it  so.  Matt.  10  :  29, 
30.  "  Are  not  two  sparrows  sold  for  a  farthing? 
and  one  of  them  shall  not  fall  on  the  ground 
without  your  Father.  But  the  very  hairs  of  your 
head  are  all  numbered." 

6.  What  is  the  second  ? 

The  good  design  of  the  cross. 
Rom.  8:28.  "And  we  know  that  all  things 
work  together  for  good  to  them  that  love  God." 

7.  The  third? 

The  promise  of  the  divine  aid  and  presence  in 
all  such  calamities. 

Ps.  91 :  15.  "I  will  be  with  him  in  trouble;  I 
will  deliver  him,  and  honor  him." 

8.  Name  the  fourth  ? 

This  is  a  good  conscience,  which  is  a  great  com- 
fort in  misfortune. 


204  LUTHERAN    THEOLOGY. 

2  Cor.  1 :  12.  "  For  our  rejoicing  is  this,  the 
testimony  of  our  conscience." 

9.  And  the  fifth? 

This  is  the  firm  confidence  in  the  forgiveness  of 
our  sins  in  Christ,  which  causes  us  to  be  in  grace 
with  God,  though  we  be  tried  by  any  calamity 
whatsoever. 

Rom.  8  :  33.  Who  shall  lay  anything  to  the  charge  of  God's  elect? 
It  is  God  that  justifieth  :  Who  is  he  that  condemneth?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again,  who  is  even  at  the  right 
hand  of  God,  who  also  maketh  intercession  for  us.  Who  shall  sepa- 
rate us  from  the  love  of  Christ?  Shall  tribulation,  or  distress,  or 
persecution,  or  famine,  or  nakedness,  or  peril,  or  sword?  Nay,  in  all 
these  things  we  are  more  than  conquerors,  through  him  that  loved  us. 
For  I  am  persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  prin- 
cipalities, nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us 
from  the  love  of  God,  which  is  in  Christ  Jesus,  our  Lord. 


AKTICLE  XXV. 

OP   PRAYER. 

1.  Is  it  man's  duty  to  pray^  or  is  this  an  arbitrary 
matter  ? 

Prayer  is  absolutely  necessary,  on  account  of 
the  divine  command.  For  so  we  hear  in  the 
second  commandment :  "  Thou  shalt  not  take  the 
name  of  the  Lord,  thy  God,  in  vain."  These 
words  at  the  same  time  require  us  to  praise  the 
holy  name  of  God,  and  prayerfully  to  call  upon 
him  in  all  trouble.      For  calling  upon  God  is 


OF    PRAYER.  205 

nothing  else  than  pouring  out  our  prayers  to  God. 
[Larger  Catechism.) 

Ps.  50  :  15.  Call  upon  me  in  the  day  of  trouble. 
Matt.  7  :  7.   Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you. 

Then,  too,  our  own  wants  and  the  necessities 
of  others  must  urge  us  to  pray  unto  God. 

Matt.  26  :  41.  Watch,  and  pray  that  ye  enter  not  into  temptation. 
1  Tim.  2:1.1  exhort,  therefore,    that,    first  of  all  supplications, 
prayers,  intercessions,  and  giving  of  thanks  be  made  for  all  men. 

2.  What  is  prayer  or  the  invocation  of  God  ? 
Prayer  is  a  petition  to  God,  that  he,  for  the 

sake  of  Christ,  the  Mediator,  apprehended  by  true 
faith,  may  grant  necessary  benefits;  which  peti- 
tion must  be  presented  not  mei'ely  with  the  mouth, 
but  also  with  the  heart.  And  with  it,  at  the  same 
time,  thanksgiving  must  be  rendered  for  the  bene- 
fits received. 

3.  What  is  the  design  and  effect  of  'prayer  ? 

"  This  we  are  to  know,  that  all  our  safeguard 
and  protection  rests  in  prayer  alone.  For  we  are 
far  too  weak,  of  our  own  strength,  equally  to  con- 
tend with  Satan,  and  his  auxiliaries,  who  attack 
us."  "Wherefore,  we  are  stronger  than  the  devil 
and  his  band,  solely  by  the  support  of  prayer. 
[Larger  Catechism.) 

Ps.  145  :  18.  The  Lord  is  nigh  unto  all  them  that  call  upon  him,  to 
all  that  call  upon  him  in  truth.  He  will  fulfil  the  desire  of  them  that 
fear  him  :  he  also  will  hear  their  cry  and  will  save  them. 

Prov.  18  :  10.  The  name  of  the  Lord  is  a  strong  tower,  the  righteous 
runneth  into  it  and  is  safe. 

4.  What  is  necessary  to  true  player  ? 

18 


206  LUTHERAN    THEOLOGY. 

These  three  things  in  particular: 
(1.)  That  God  be  called  upon. 

Matt.  4  :  10.  Thou  shalt  worship  the  Lord,  thy  God,  and  him  only 
shalt  thou  serve. 

Isa.  42  :  8.  My  glory  will  I  not  give  to  another. 

(2.)  That  God  be  called  upon  in  the  name  of 
Jesus  Christ,  our  Saviour. 

John  14  :  14.  If  ye  shall  ask  anything  m?  my  name,  I  will  do  it. 
John  16  :  23.  Verily,  verily,  I  say  unto  you.  Whatsoever  ye  shall  ask 
the  Father  in  m.y  name,  he  shall  give  it  you. 

(3.)  That  our  faith  repose  confidence  in  the 
promises,  given  us  in  the  Word. 

5.  Is  it  'permitted^  then,  to  ask  any  gifts  whatsoever 
of  God  ? 

This  is  indeed  allowed,  but  not  in  one  and  the 
same  manner.  For  we  are  to  ask  for  spiritual 
gifts,  such  as  the  Holy  Spirit,  the  forgiveness  of 
sins,  constancy  in  faith,  patience,  and  the  like, 
which  belong  to  faith  and  salvation,  without  any 
condition,  in  reliance  on  the  promise  of  God,  and 
expect  them  without  doubt,  as  can  be  seen  from 
the  51st  Psalm.  But  temporal  gifts  are  to  be 
asked  for  conditionally :  namely,  provided  it  be  in 
accordance  with  the  will  of  God. 

Matt.  8  :  2.  Lord,  if  thou  wilt,  thou  canst  make  me  clean. 
Matt.  26  :  39.  0  my  Father,  if  it  be  possible,  let  this  cup  pass  from 
me  :  nevertheless,  not  as  I  will,  but  as  thou  wilt. 

6.  What  mast  be  connected  with  true  prayer  ? 
Thanksgiving. 

Ps.  50  :  15.  Call  upon  me  in  the  day  of  trouble,  I  will  deliver  thee 
and  thou  shalt  glorify  me. 

Col.  3:17.  And  whatsoever  ye  do  in  word  or  deed,  do  all  in  the  name 
of  the  Lord  Jesus,  giving  thanks  to  God  and  the  Father  by  him. 


OF     PRAYER.  207 

7.  Do  we  not  owe  this  honor  of  invocation  to  the 
saints  in  heaven  ? 

We  may  indeed  think  of  the  saints,  in  order  to 
imitate  their  faith,  Heb.  13:7;  also  to  render 
thanks  unto  God,  that  he  has  given  such  teachers 
to  the  church;  and  finally,  in  order  that  every  one 
may  imitate  their  virtues,  according  to  his  call- 
ing. James  5  :  10.  But  Holy  Scripture  nowhere 
teaches  that  we  are  to  invoke  them  or  ask  any 
aid  of  them.  {Augsburg  Confession,  Art.  xxi. 
Afology,  Art.  ix.) 

8.  How  so  ? 

Because  there  is  but  one  Redeemer  and  Medi- 
ator between  God  and  men,  Christ  Jesus,  1  Tim. 
2  :  5,  who  is  the  only  Saviour,  the  only  High 
Priest,  propitiator  and  intercessor  with  God.  Rom. 
3:25;  8:34. 

And  he  alone  has  promised  that  he  will  hear 
our  prayer.  Heb.  11 :  11.  This,  too,  according  to 
Scripture,  is  the  highest  worship,  that  one  seek 
and  call  upon  this  very  Jesus  in  all  distresses  and 
cares. 

1  John  2:1.  And  if  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ,  the  righteous.  And  he  is  the  propitiation  for  our 
sins  :  and  not  for  our  sins  only,  but  also  for  the  sins  of  the  whole  world. 
{Augsburg  Confession,  Art.  xxi.) 

Besides,  since  neither  command,  nor  promise, 
nor  example  of  the  invocation  of  saints  can  be 
cited  from  Holy  Scripture,  it  follows  that  no 
heart  or  conscience  can  rely  upon  it.  {Apology, 
Art.  ix.) 


208  LUTHERAN    THEOLOGY. 

Finally,  prayer  must  proceed  from  faith.  But 
Holy  Scripture  nowhere  assures  us  that  God  sanc- 
tions the  adoration  of  the  saints,  nor  that  the 
saints  hear  the  prayers  of  individuals. 

9.  Then  you  maintain  that  the  saints  do  not  hear  the 
prayers  of  individuals  ? 

Although  we  grant  concerning  the  saints  in 
heaven,  that,  as  the  living  on  earth  pray  for  the 
whole  church  in  general,  so  also  do  they  in 
heaven,  although  there  is  no  instance  to  be  found 
in  Holy  Scripture  that  the  dead  pray,  except  the 
dream  mentioned  2  Mace.  15  :  12  ff.^  yet  Holy 
Scripture  directly  denies  that  they  hear  and  un- 
derstand the  sighs  and  petitions  of  those  who  pray 
in  particular. 

Isa.  63  :  16.  Though  Abraham  be  ignorant  of  us,  and  Israel  ac- 
knowledge us  not  :  thou,  0  Lord,  art  our  Father,  our  Redeemer,  thy 
name  is  from  everlasting.   (Apology,  Art.  ix.) 

10.  Can  the  saints  communicate  their  merit  to  us? 

The  Papists  indeed  speak  not  only  of  the  ador- 
ation of  the  saints,  but  also  apply  the  merits  of 
the  saints  to  others,  and  thus  not  only  make  in- 
tercessors of  them,  but  also  mediators  and  pro- 
pitiators. [Apology,  Art.  ix.) 

11.  But  do  not  the  Papists  say  that  they  do  not 
make  the  saints  propitiatory  mediators,  but  only  inter- 
cessory mediators  ? 

They  indeed  make  this  distinction ;  but  from' 
their  writings  it  can  be  seen  that  they  do  make 
the  saints  propitiatory  mediators;  and  their  asser- 
tion that  the  saints  pray  for  us,  likewise  has  no 


OF    MONASTIC    VOWS.  209 

foundation  in  Scripture.  For  by  such  doctrine 
they  obscure  the  office  of  Christ  and  the  confi- 
dence due  his  mercy,  and  transfer  it  to  the  saints. 
Tor  they  delude  themselves,  as  if  Christ  were  the 
more  severe,  and  the  saints  the  more  gracious, 
place  more  confidence  in  the  mercy  of  the  saints 
than  in  the  mercy  of  Christ,  and  fleeing  from 
Christ,  seek  the  help  of  the  saints.  They  thus  in 
reality  make  the  saints  propitiatory  mediators. 
{Apology,  Art.  ix.) 


ARTICLE  XXVI. 

OF   MONASTIC   VOWS   AND   THE   SO-CALLED   EVANGELICAL 
COUNSELS.  ^ 

1.  Inasmuch  as  the  examination  of  the  monastic 
vows  includes  the  subject  of  cloisters;  tell  me  of  what 
use  were  the  cloisters  at  one  time  ? 

During  the  time  of  Augustine  the  cloisters 
were  free  colleges,  or  schools  of  Holy  Scripture, 
and  other  studies,  useful  to  the  church,  and  from 
these  the  pastors  and  bishops  were  taken.  [Augs- 
burg Confession,  Art.  xxvii ;  Smalcald  Articles,  Part 
ii.  Art.  iii.) 

2.  Bat  lohat  are  the  monasteries  and  nunneries  at 
the  present  dag  ? 

The  Pope  nowadays  fetters  the  liberty  of  mo- 
nastic life,  with  the  bonds  of  vows,  and  makes 
18* 


210  LUTHERAN    THEOLOGY. 

real  prisons  of  those  colleges,  pretending  that 
grace  and  righteousness  may  be  earned  by  this 
mode  of  life.  Yea,  he  even  proclaims  that  it  is 
a  state  of  perfection,  which,  being  ordained  of 
God,  must  be  by  far  preferred  to  all  other  modes 
of  life,  most  shamelessly  asserting,  that  monastic 
vows  are  equal  to  baptism,  yea,  even  better  than 
it.  [Smalcald  Articles,  Part  ii,  Art.  xiv.) 

3.  What  are  these  7nonastic  vows  ? 

Although  there  are  three  kinds  of  monastic 
vows,  namely,  chastity,  poverty,  and  obedience, 
yet  to  the  first,  that  is  chastity  or  continence, 
they  especially  apply  the  name  of  vow. 

4.  What,  then,  do  the  Pajnsts  call  vows  ? 
Among  the  Papists  this  is  and  is  called  a  vow, 

when  the  monks,  after  they  have  abjured  mar- 
riage forever,  obligate  themselves  to  a  life  of  ce- 
libacy, so  that  they,  after  this  vow  has  once  been 
made,  can  never  exchange  celibacy  with  married 
life  on  pain  of  everlasting  punishment. 

5.  What  do  you  think  of  these  monastic  vows  ? 
That  they  are  impious  and  vain.     For,  in  the 

first  place,  God's  law  commands,  that  those,  who 
do  not  possess  the  gift  of  continence,  shall  con- 
tract marriage. 

1  Cor.  7  :  12.  To  avoid  fornication,  let  every  man  have  his  own  wife, 
and  let  every  woman  have  her  own  husband  ? 

Then  God's  creation  and  the  order  of  this  cre- 
ation, constrains  all  those  to  marry,  who  do  not 
possess  the  gift  of  continence. 

Gen.  2  :  18.  It  is  not  good  that  the  man  should  be  alone. 


OF    MONASTIC    VOWS.  211 

Wherefore  this  higher  and  divine  law  must  of 
right  be  preferred  to  the  lower  or  human  law, 
and  those  do  not  sin  who  obey  the  cQmmand  and 
institution  of  God.  For  no  vow  can  destroy  God's 
command  and  institution.  [Augsburg  Confession^ 
Art.  xxvii.) 

6.  Then  these  vows  can  he  changed  and  broken  ? 
Yes ;  "  for  the  canons  say  that  in  every  vow  the 

higher  law  takes  the  precedence,  how  much  less 
then  ought  they  to  bind  and  be  valid  contrary  to 
the  divine  law  ?  If  these  vows  could  not  have  been 
changed  the  Popes  would  not  have  issued  dispen- 
sation against  them ;  for  no  man  has  the  right  to 
rend  asunder  a  duty  which  grows  out  of  divine 
right."  [Augsburg  Confession,  Art.  xxvii.) 

7.  3Ieniion  another  reason  confirming  the  abolition 
of  such  monastic  vows. 

In  every  vow,  if  it  is  to  be  firm  and  unchange- 
able, the  nature  of  the  vow  must  be  regarded, 
namely,  that  it  take  place  in  a  possible  matter 
and  in  a  proper  manner.  But  in  monastic  vows 
nothing  of  this  kind  is  observed.  Therefore, 
they  are  of  nought.  That  nothing  of  this  kind 
is  observed  in  monastic  vows  appears  from  the 
following : 

(1.)  That  it  is  in  no  man's  power  to  vow  per- 
petual chastity. 

(2.)  That  but  very  few  make  this  vow  deliber- 
ately and  of  their  own  free  will.  For  the  youjig 
men  and  maidens  are  persuaded  and  sometimes 


212  LUTHERAN    THEOLOGY. 

even  forced  into  this  vow,  before  they  have  a 
judgment  of  their  own.  Hence,  some  canons 
and  laws  rescind  those  vows  which  are  made 
under  fifteen  years;  yea,  another  canon  forbids 
the  monastic  vow  to  be  made  under  eighteen 
years.  {Augsburg  Confession,  Art.  xxvii.) 

8.  Perhaps  you  can  assign  a  third  reason  ? 

All  worship  rendered  by  man,  instituted  and 
selected  without  the  divine  injunction  and  com- 
mandment, in  order  to  obtain  righteousness  and 
the  grace  of  God,  is  contrary  to  God  and  the 
Gospel,  and  opposed  to  the  commandment  of 
God.  As  Christ  himself  says.  Matt.  15  :  9,  "  But 
in  vain  they  do  worship  me,  teaching  for  doctrines 
the  commandments  of  men."  St.  Paul,  too,  every- 
where teaches  that  we  are  not  to  seek  righteous- 
ness and  piety  from  our  own  observances  and 
services  which  have  been  invented  by  men,  but 
that  righteousness  and  piety  before  God  comes  of 
faith  and  confidence,  in  that  we  believe  that  God 
receives  us  into  grace  for  the  sake  of  Christ.  But 
now  it  is  manifest  that  the  monks  have  taught 
and  preached,  that  an  invented  spirituality,  and 
especially  the  monastic  vows,  render  satisfaction 
for  sin,  and  obtain  God's  grace  and  righteousness. 
It,  therefore,  follows  that  such  vows  are  wrong, 
and  therefore  vain  services  of  God.  They  are, 
therefore,  not  binding.  {Augsburg  Confession,  Avt. 
xxvii.) 

9.  I'hen  you  maintain  that  no  vow  can  be  a  divine 
service  ? 


OF    MONASTIC    VOWS.  213 

Under  the  Old  Testament  the  mode  of  the  vows 
had  to  be  arranged  according  to  certain  laws,  so 
that  all  Avere  not  permitted  to  vow  what  they 
pleased.  And  hence  that  could  not  be  a  divine 
service  which  was  rendered  by  means  of  a  vow. 
But  in  the  ISTew  Covenant,  where  the  entire  man- 
ner of  the  divine  service  is  included  in  the  Word 
of  God,  vows  cannot  and  dare  not  be  regarded  as 
divine  service.  For  what  is  not  commanded  by 
God,  but  is  done  by  the  will  of  man,  cannot  be  a 
service  of-God.  Rom.  14 :  23 :  "  For  whatsoever  is 
not  of  faith  is  sin."  {Apologt/,  Art.  xiii.) 

Besides,  no  instance  can  be  found  in  the  New 
Testament,  of  God's  being  pleased  with  vows,  as 
an  acceptable  service.  [Apology,  Art.  xiii.) 

10.  But  can  vows  not  be  made  at  the  present  day, 
if  one  only  do  not  connect  the  idea  of  merit,  of  divine 
service,  and  of  necessity  with  them  ? 

Yes,  if  they  are  made,  in  order  that  sins  may 
be  more  carefully  avoided,  or  that  the  business 
of  one's  calling  may  be  more  faithfully  transacted, 
or  that  other  permitted  objects,  useful  to  church 
and  state,  may  be  attained;  as  if,  for  instance, 
some  one  vows  to  abstain  from  wine  and  play, 
because  he  sees  that  much  injury  arises  to  him 
and  others  from  it,  etc. 

11.  Can  monastic  life  he  referred  to  the  evangelical 
counsels  ? 

This  too  is  false,  that  monastic  life,  such  as 
chastity,  voluntary  poverty,  and  obedience,  is  a 


214  LUTHERAN    THEOLOGY. 

fulfilment  of  the  counsels  given  in  the  Gospel. 
For  the  Gospel  has  nowhere  advised  such  distinc- 
tions of  dress  and  food,  or  the  giving  up  of  one's 
own  property.  For  these  are  purely  human  ordi- 
nances, of  which  St.  Paul  says : 

1  Cor.  8:8:  "  But  meat  commendeth  us  not  to 
God,  etc."  Therefore  they  are  not  services,  which 
make  us  pious  before  God,  nor  are  they  evangeli- 
cal perfection.  [Apology,  Art.  xiii.) 

12.  But  what  do  you  think  of  the  vow  of  obedience, 
which  Christ  himself  (llatt.  19 :  21)  seents  to  place 
among  the  evangelical  counsels  f 

The  words  of  Christ  are  as  follows :  "  If  thou 
wilt  be  perfect,  go  and  sell  that  thou  hast  and 
give  it  to  the  poor,  and  thou  shalt  have  treasure 
in  heaven;  and  come  and  follow  me."  But  by 
this  he  does  not  understand  an  obedience,  which 
is  assumed  on  human  advice  and  will,  but  that 
which  takes  place  according  to  every  individual's 
calling.  [Apology,  Art.  xiii.) 

13.  How  is  this  to  be  understood  f 

It  must  be  so  understood,  that  as  calls  are  un- 
like, so  also  this  call,  of  which  Christ  there  speaks, 
is  not  for  all  persons,  but  only  for  that  person, 
with  whom  Christ  is  there  treating;  just  as  we 
may  not  imitate  the  call  of  David  to  be  a  king, 
or  of  Abraham  to  sacrifice  his  son.  [Apology,  Art. 
xiii.) 

14.  Hoiv  so  ? 

Because  an  accurate  distinction  must  be  drawn 
between  calls  and  obedience.     For  calls  pertain 


OF    CIVIL     AUTHORITY.  215 

to  individuals,  just  as  occupations  themselves  are 
different  according  to  times  and  persons:  but  the 
example  of  obedience  is  general  and  concerns  all 
men.  Hence  perfection  would  have  become  the 
portion  of  that  young  man,  to  whom  Christ  here 
speaks,  if  he  had  believed  and  obeyed  this  call. 
Thus  it  is  sufficient  for  our  perfection,  if  every 
one  of  us  obey  his  own  call  in  true  faith. 


AKTICLE   XXVII. 

COKCERNING   CIVIL   AUTHORITY   AND   CIVIL   AFFAIRS. 

1.  What  is  the  civil  magistracy? 

It  is  a  rank  ordained  of  God,  which  is  to  up- 
hold, as  to  both  tables,  external  discipline,  and 
also  maintain  peace,  having  the  power  to  punish 
with  physical  force.  (Melanchihon.) 

2.  What  are  the  chief  duties  of  the  civil  magistrates  ? 
Four:  First,  to  care  for  the  commandments  of 

both  tables,  so  far  as  they  concern  external  dis- 
cipline. Secondly,  to  make  laws  concerning  civil 
and  domestic  matters,  which  correspond  with  di- 
vine and  natural  right.  Thirdly,  to  carefully  at- 
tend to  the  execution  of  the  laws  which  are  passed. 
The  fourth,  to  punish  sinners,  according  to  the 
measure  of  their  crimes,  but  favor  and  reward  the 
obedient. 


216  LUTHERAN    THEOLOGY. 

3.  Is  it  aUoivable  to  undertake  a  governmental  or 
other  civil  office  ? 

"  Concerning  political  affairs  and  civil  govern- 
ment it  is  taught,  that  all  government  in  the 
world,  and  all  ordained  rule  and  laws,  are  good 
works,  created  and  instituted  by  God;  that  Chris- 
tians may  hold  governmental,  sovereign,  and  judi- 
cial office,  without  sin,  may  pronounce  judgment 
and  decide  right  according  to  the  imperial  and 
other  laws,  which  are  in  force,  may  punish  evil- 
doers with  the  sword,  conduct  just  wars,  engage 
in  battle,  buy  and  sell,  take  oaths  which  are  re- 
quired, possess  property,  marry,  etc."  {Augsburg 
Confession,  Art.  xvi.) 

4.  The  Gospel,  then,  does  not  abolish  civil  constitu- 
tions ? 

No :  for  the  Gospel  treats  of  the  kingdom  of 
Christ,  which  is  spiritual,  and  begets  faith,  piety, 
love,  and  patience  in  our  hearts,  and  here  on 
earth  begins  within  us  the  kingdom  of  God  and 
everlasting  life.  As  long  as  this  life  lasts,  it 
nevertheless  permits  us  to  make  use  of  the  laws, 
the  order,  and  the  classes  of  society,  which  exist 
in  the  world,  according  to  every  one's  calling, 
just  as  it  permits  us  to  use  medicine,  to  build  and 
plant,  to  use  air,  water,  etc. 

"And  the  Gospel  does  not  introduce  new  laws 
for  the  government  of  the  world,  but  commands 
and  demands,  that  we  be  obedient  to  the  laws  and 
to  the  authorities  under  which  we  live,  be  they 


OF    CIVIL     AUTHORITY.  217 

heathen  or  Christians,  and  that  we  show  our  love 
by  such  obedience."  {Apology,  Art.  viii.) 

6.  Prove  from  Holy  Scripture  that  the  use  of  civil 
authority  is  permitted  f 

Civil  authority  was  confirmed  at  its  institution 
by  the  command  of  God. 

Deut.  16  :  18.  Judges  and  officers  shalt  thou  make  thee  in  all  thy 
gates  :  they  shall  judge  the  people  with  just  judgment. 

St.  Paul,  Rom.  13  : 1,  2,  confirms  the  obedience 
which  we  owe  to  the  government. 

Let  every  soul  be  subject  unto  the  higher  powers.  Whosoever, 
therefore,  resisteth  the  power,  resisteth  the  ordinance  of  God,  etc. 
(Smaller  Catechism.) 

6.  Is  it  allowable  to  sit  in  judgment  ? 

It  is  clearly  evident  from  the  example  of  our 
Lord  himself,  that  it  is  allowable  to  sit  in  judg- 
ment, John  18  :  23,  and  of  the  apostle  Paul,  who 
defends  himself  in  judgment.  Acts  23  :  5,  and 
appeals  to  the  Roman  law.  Acts  22  :  25,  yea,  even 
to  the  Emperor  himself.  Acts  25  :  11. 

7.  Is  it  right  to  -punish  sin  with  death  ? 

The  right  to  inflict  capital  punishment  on  the 
wicked  is  likewise  apparent  from  the  words  of  the 
Apostle. 

Kom.  13:4.  But  if  thou  do  that  which  is  evil,  be  afraid :  for  he 
beareth  not  the  sword  in  vain  :  for  he  is  the  minister  of  God,  an 
avenger  to  execute  wrath  upon  him  that  doeth  evil. 

8.  Is  it  permitted  to  carry  on  war? 

Yes ;  for  God  himself  through  Moses  has  pre- 
scribed the  mode  of  conducting  war.  Deut.  20  : 1. 

19 


218  LUTHERAN    THEOLOGY. 

Besides,  here  and  there  we  have  examples  in 
Holy  Scripture  of  warriors,  who  are  known  to  have 
been  accepted  by  God,  as  Abraham  (Gen.  14), 
Moses,  David,  and  others.  And  even  John  the 
Baptist  confirms  the  lawfulness  of  war,  by  com- 
manding soldiers  to  be  satisfied  with  their  wages. 
Luke  3 :  13. 

9.  But  does  Holy  Scripture  j^ermit  civil  traffic  and 
commercial  intercourse  to  be  carried  on  f 

Holy  Scripture  allows  such  trafiic  and  inter- 
course, if  it  is  conducted  in  a  lawful  manner. 

1  Tbess.  4' :  6.  That  no  man  go  beyond  and  defraud  his  brother  in 
any  matter,  because  that  the  Lord  is  the  avenger  of  all  such.  {Ajioiogy, 
Art.  viii.) 

10.  Maya  Christian  i^ossess  property? 

The  Gospel  does  not  abolish  the  ownership  of 
temporal  possessions,  and  the  Apostle  commands 
those  who  are  rich,  not  to  divest  themselves  of 
them,  but  only  forbids  their  reposing  confidence 
in  these  treasures.  1  Tim.  6  :  17.  Thus  Solomon 
speaks.  Proverbs  5:15:  "  Drink  waters  out  of 
thine  own  cistern  and  running  waters  out  of  thine 
own  well.  Let  thy  fountains  be  dispersed  abroad, 
and  rivers  of  waters  in  the  streets.  Let  them  be 
only  thine  own  and  not  strangers  with  thee." 
The  same  is  implied  in  the  seventh  command- 
ment: "Thou  shalt  not  steal."  [Apology^  Art. 
viii.) 

11.  May  a  Christian  take  a  judicial  oath? 

This  is  apparent  from  the  divine  prediction, 
that  it  shall  be  a  characteristic  and  mark  of  the 


OF    CIVIL     AUTHORITY.  219 

citizens  of  the  kingdom  of  Clirist,  that  they  will 
swear  by  the  name  of  the  true  God.  Isa.  65  :  15 ; 
Jeremiah  4  :  2 ;  12  :  19.  Yes ;  God  himself  com- 
mands:  "  Thou  shalt  fear  the  Lord  thy  God,  and 
serve  him,  and  shalt  swear  by  his  name."  Deut. 
6  :  13.  (See  Larger  Catechism.) 

12.  Can  you  'prove  the  same  of  marriage  ? 

Yes ;  for  marriage  is  not  only  extolled  in  Holy 
Scripture  as  useful  and  praiseworthy,  but  even 
enjoined  as  necessary. 

Gen.  2  :  24.  Therefore  shall  a  man  leave  his  father  and  his  mother, 
and  shall  cleave  unto  his  wife  :  and  they  shall  be  one  flesh. 

Matt.  19  :  4,  5.  And  he  answered  and  said  unto  them,  Have  ye  not 
read,  that  he  which  made  them  at  the  beginning,  made  them  male  and 
female,  and  said,  For  this  cause  shall  a  man  leave  father  and  mother, 
and  shall  cleave  to  his  wife  ;  and  they  twain  shall  be  one  flesh. 

Heb.  13  :  4.  Marriage  is  honorable  in  all  and  the  bed  undefiled. 
(Compare  the  entire  128th  Psalm.) 

13.  But  is  not  the  use  of  such  civil  things  opposed 
to  Christian  perfection  ? 

This  is  indeed  taught  by  the  Anabaptists,  who 
directly  forbid  a  Christian's  using  such  civil  mat- 
ters, alleging  that  their  use  conflicts  with  Chris- 
tian perfection.  But  this  is  a  clear  falsehood  and 
fraud  :  "  for  Christian  perfection  does  not  consist 
in  the  contempt  of  civil  authority,  but  in  the 
motions  of  the  heart,  in  great  fear  of  God  and  in 
great  faith.  For  Abraham,  David,  and  Daniel 
occupied  royal  stations,  possessed  great  riches, 
and  nevertheless  were  more  holy  and  perfect 
thani^any  monk  or  Carthusian  that  has  come  upon 
earth."  {Apology^  Art.  viii.) 


220  LUTHERAN    THEOLOGY. 

14.  Must  the  civil  authorities  he  obeyed  in  all  things  ? 
Christians  are  under  obligation   to   obey  the 

government  and  its  commands,  in  everything, 
which  may  be  done  without  sin.  For  if  the  com- 
mand of  the  government  cannot  be  obeyed  with- 
out sin,  God  must  be  obeyed  rather  than  men. 
Acts  4  :  9.  {Augsburg  Confession^  Art.  xvi.  Com- 
pare Larger  Catechism.) 

15.  If  one  must  always  be  satisfied  with  the  decision 
of  the  government,  then  private  revenge  may  no  longer 
take  place  ? 

Very  true ;  for  private  revenge  is  not  prohib- 
ited by  an  advice,  but  by  a  command. 

Matt.  5  :  44.  Love  your  enemies,  bless  them  that  curse  you,  do  good 
to  them  that  hate  you,  and  pray  for  them  which  despitefully  use  you, 
and  persecute  you. 

Rom.  12  :  17,  19.  Recompense  to  no  man  evil  for  evil;  avenge  not 
yourselves,  but  rather  give  place  unto  wrath  ;  for  it  is  written  :  Ven- 
geance is  mine,  I  will  repay,  saith  the  Lord. 

But  public  vengeance  which  the  government 
executes  by  virtue  of  office,  is  not  prohibited,  but 
enjoined,  and  is  a  work  of  God.  Rom.  13  :  12. 
Of  this  kind  are :  courts,  sentences  of  death,  wars, 
military  service,  etc. 


ARTICLE  XXVIII. 

CONCERNING  MATRIMONY  AND  THE   MARRIAGE  OF  PRIESTS. 

1.  What  is  marriage  ? 

Marriage  is  the  legal  and  indissoluble  union  of 
one  man  and  one  woman,  instituted  by  God  him- 


OF    MARRIAGE.  221 

self  for  association  throughout  life,  and  the  propa- 
gation of  the  human  race. 

2.  Who  is  the  author  of  marriage  9 
God  himself. 

Gen.  2  :  18.  And  the  Lord  God  said,  It  is  not  good  that  the  man 
should  be  alone  :  I  will  make  him  an  helpmeet  for  him. 

3.  Why  do  you  define  marriage  to  be  the  union  of 
one  man  and  one  woman  ? 

In  order  to  exclude  both  bigamy  and  polygamy : 
because  he  who  in  the  beginning  created  them 
male  and  female,  said :  "  For  this  cause  shall  a 
man  leave  father  and  mother,  and  cleave  to  his 
wife,  and  they  twain  shall  be  one  jlesh." 

4.  Why  do  you  call  marriage  a  legal  union  ? 

Because  those  persons  who  can  unite  in  mar- 
riage are  distinguished  into  different  grades,  so 
that  they  are  not  allowed  to  contract  marriage 
in  a  prohibited  grade,  as  can  be  seen,  Leviticus 
18  :  20. 

5.  Is  it  not  lawful  to  marry? 

All  those,  who  are  unfit  for  unmarried  life,  are 
allowed  to  marry.  For  vows  cannot  abolish  the 
institution  and  commandment  of  God.  ITow  the 
commandment  of  God  is  this : 

1  Cor.  7:2.  To  avoid  fornication,  let  every  man  have  his  own  wife, 
and  let  every  woman  have  her  own  husband. 

Besides,  not  only  the  commandment  of  God, 
but  also  the  creation  and  arrangement  of  God,  con- 
strains all  those  to  marry,  who  have  not  been 
made  exceptions  to  the  rule  by  a  special  work  of 
God,  according  to  this  word  of  God  himself. 
19* 


222  LUTHERAN    THEOLOGY. 

Gen.  2  :  18.  It  is  not  good  that  the  man  should  be  alone ;  I  will 
make  him  an  helpmeet  for  him.    {Angshirg  Confession,  Art.  xxvii.) 

6.  But  is  not  marriage  in  its  very  nature  unclean  ? 
Certainly  not;  for  it  is  an  ordinance  of  God. 

And  although  it  often  becomes  unclean  through 
that  which  is  accidental  to  it,  namely,  through  the 
UDcleanness  of  wicked  men  themselves,  it  is,  never- 
theless, pure  to  believers,  because  it  is  sanctified 
by  th#  "Word  of  God.  And  Christ  himself  calls 
marriage  a  divine  union,  when  he  says:  "What 
therefore  God  hath  joined  together,  let  not  man 
put  asunder."  Matt.  19 :  6.  And  Paul  says  of 
marriage,  of  meats,  and  of  like  things :  "  For  it 
is  sanctified  by  the  Word  of  God  and  prayer."  1 
Tim.  4 :  5.  And  1  Cor.  7 :  14.  "  For  the  unbeliev- 
ing husband  is  sanctified  by  the  wife."  And  Titus 
1 :  15.  "  Unto  the  pure  all  things  are  pure;"  that 
is,  to  those  who  believe  in  Christ,  and  are  right- 
eous by  faith.  Therefore,  as  virginity  is  unclean 
in  unbelievers,  marriage  is  pure  in  believers,  be- 
cause of  the  Word  of  God  and  faith. 

7.  According  to  this  priests  would  also  be  allowed  to 
marry  ? 

Certainly ;  for  the  word  of  the  Apostle,  1  Cor. 
7  :  2,  "To  avoid  fornication,  let  eveiy  man  have 
his  own  wife,"  applies  to  them  as  well  as  to  others. 
In  like  manner,  verse  9,  "  It  is  better  to  marry 
than  to  burn."  And  as  Christ  says :  "  All  men 
cannot  receive  this  saying"  (Matt.  19  :  11) ;  Christ, 
who  well  knows  what  pertains  to  man,  shows,  that 
few  men  are  fit  for  celibacy.     "  For  God  created 


OF    MARRIAGE.  223 

them  male  and  female."  Gen.  1 :  27.  [Augsburg 
Confession,  Art.  xxiii.) 

8.   Can  you  prove  your  assertion  hy  other  reasons  ? 

Yes  ;  for  the  Papal  law  concerning  the  celibacy 
of  the  priesthood  conflicts  with  divine  and  natural 
right :  with  divine  right,  because  Moses,  Gen.  1 : 
28,  teaches  that  man  and  woman  were  so  created 
by  God,  in  order  that  they  might  be  fruitful,  be- 
get children,  love  one  another,  etc. :  and  with 
natural  right,  because  this  ordinance  or  creation 
in  human  nature  is  a  natural  right  and  law. 
Wherefore  jurists  have  correctly  said  that  the 
cohabitation  and  belonging  together  of  man  and 
woman  is  a  law  of  nature.  And  as  no  man  can 
change  a  law  of  nature,  marriage  must  be  free  to 
every  one.  For  when  the  nature  is  not  changed, 
that  ordinance  must  remain,  which  God  has  im- 
planted in  our  nature,  and  it  cannot  be  removed 
by  human  law.  [Apology,  Art.  xi.) 

9.  Have  you  another  proof  9 

That  which  Paul  mentions :  "  To  avoid  forni- 
cation, let  every  man  have  his  own  wife."  1  Cor. 
7:2.  "This  is  a  common  injunction  and  com- 
mandment, and  concerns  all  tliose  who  are  not 
fit  for  celibacy,  and  thus  obliges  all  to  marry  who 
do  not  possess  the  gift  of  continence."  [Apology, 
Art.  xi.) 

10.  But  cannot  the  priests  procure  this  gift  for 
themselves  ? 

The  Papists  indeed  say  that  one  must  pray  to 


224  LUTHERAN    THEOLOGY. 

God  and  invoke  him  for  continence,  and  must 
mortify  the  body  with  fasting  and  work.  But 
they  are  not  in  earnest  in  the  matter ;  they  sport 
and  jest  acccording  to  their  good  pleasure.  If 
continence  were  possible  to  every  one,  there 
would  be  no  need  of  a  special  divine  gift.  But 
the  Lord  Jesus  tells  us  that  it  is  a  special,  distin- 
guished gift  of  God,  and  that  not  every  one  can 
receive  this  saying.  God  only  wishes  the  rest  to 
use  that  common  law  of  nature,  which  he  has  in- 
stituted, and  does  not  wish  us  to  despise  his  ordi- 
nances. Gerson  shows  that  there  were  many  good 
men,  who  endeavored  to  subdue  the  body,  and  yet 
were  not  able.  [Ayology^  Art.  xi.) 

11.  Does  not  Christ  praise  those,  who  become  eunuchs 
for  the  Mngdoni  of  heaven's  sake  ? 

He  does  indeed  praise  them,  but  adds  directly 
afterward:  "All  men  cannot  receive  this  saying," 
Matt.  19  :  12;  that  is,  not  all  have  the  gift  of  con- 
tinence. And  he  adds  immediately  after:  "He 
that  is  able  to  receive  it,  let  him  receive  it;"  by 
which  he  distinctly  indicates  that  true  wedlock  is 
more  pleasing  to  him  than  impure  continence,  of 
which  there  is  much  among  the  priests  under  the 
papacy.  {Apology,  Art.  xi.) 

12.  Perhaps  you  have  other  reasons,  with  which 
you  can  subvert  the  Papal  law  concerning  the  celibacy 
of  the  p)riests  f 

I  still  have  the  following: 

(1.)  This  law  is  superstitious,  pretending  that 


OF    DEATH.  '  225 

celibacy  earns  righteousness  and  salvation,  rather 
than  marriage.  [Apology^  Art,  xi.) 

(2.)  It  is  attended  with  danger  to  souls  and 
with  public  offence,  as  it  gives  birth  to  countless 
vices  and  shameful  lusts.  {Apology,  Art.  xi.) 

(3.)  It  is  perfectly  hypocritical.  For  this  law  is 
given  by  the  Papists,  not  on  account  of  religion, 
but  to  secure  dominion,  for  which  religion  must 
impiously  serve  as  a  pretext.  [Apology,  Art.  xi.) 


AKTICLE  XXIX. 

CONCERNING   THE   DEATH   OF   THE   BODY  AND  THE 
IMMORTALITY    OE   THE    SOUL. 

1.  What  is  the  death  of  the  body? 

Bodily  death  is  the  dissolution  of  the  natural 
union  existing  between  the  soul  and  the  body. 

(This  article  is  taken  from  the  writings  of  Drs. 
Heerbrand  and  Himnius.) 

2.  What  is  the  cause  of  death? 

The  principal  cause  of  death  is  sin. 

Gen.  2  :  17.  For  in  the  day  that  thou  eatest  thereof  (of  the  tree  of 
the  knowledge  of  good  and  evil)  thou  shalt  surely  die. 

Eom.  6  :  23.  For  the  wages  of  sin  is  death. 

Rom.  5  :  12.  Wherefore  as  by  one  man  sin  entered  into  the  world, 
and  death  by  sin. 

3.  Who  are  subject  to  death  ? 

All  men,  naturally  begotten,  and  tainted  with 
sin. 


226  LUTHERAN    THEOLOGY. 

Rom.  5  :  12.  So  death  passed  upon  all  men,  for  that  all  have  sinned. 
Heb.  9  :  27.  And  as  it  is  appointed  unto  men  once  to  die,  but  after 
this  the  judgment. 

4.  Bui  is  no  one  exce'pted  from  this  laio  of  death  ? 
Yes ;  in  the  first  place,  Enoch  and  Elijah,  being 

translated  to  heaven  alive,  were  excepted.  Gen. 
5  :  24;  2  Kings  2  :  11.  Secondly,  those  who  shall 
still  be  alive,  at  the  last  day.  For  these  shall  not 
die,  but  carried  to  the  Lord,  through  the  midst  of 
the  flames  of  this  burning  world,  they  shall  expe- 
rience something  similar  to  death. 

1  Cor.  15  :  51.  We  shall  not  all  sleep,  but  we  shall  all  be  changed; 
in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump. 

5.  What  consolation  can  believers  oppose  to  the  ter- 
rors of  death,  lohich,  of  all  evils,  is  the  m.ost  terrible  ? 

The  pious,  who  believe  in  Christ,  know  that 
death  is  not  death  to  them,  but  on  the  contrary, 
a  gate  and  entry  to  life. 

John  5  :  24.  Verily,  verily,  he  that  heareth  my  word,  and  believeth 
on  him  that  sent  me,  hath  everlasting  life,  and  shall  not  come  into 
condemnation,  but  is  passed  from  death  unto  life. 

6.  Do  the  souls  die  at  the  same  time  with  the  body  ? 
N'o;  on  the  contrary  they  are  immortal  spirits, 

which,  after  they  are  gone  forth  from  this  mortal 
body,  truly  continue  to  live. 

Eccles.  12:7.  Then  shall  the  dust  return  to  the  earth  as  it  was,  and 
the  spirit  shall  return  unto  God  who  gave  it. 

Matt.  10  :  28.  And  fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul,  but  rather  fear  him  which  is  able  to  destroy  both 
soul  and  body  in  hell. 

Matt.  22  :  32.  I  am  the  God  of  Abraham,  and  of  Isaac,  and  of  Jacob. 
God  is  not  the  God  of  the  dead,  but  of  the  living. 

7.  In  what  state  are  souls,  after  death  has  sepa- 
rated them  from  the  body  9 


OF    DEATH.  227 

The  souls  of  the  pious,  who  believe  in  Christ, 
are  in  the  hands  of  God,  and  there  await  the  glor- 
ious resurrection  of  their  bodies,  and  the  full  en- 
joyment of  everlasting  salvation. 

Luke  16  :  22,  25.  The  soul  of  Lazarus  is  borne  into  Abraham's 
bosom  and  there  comforted. 

But  the  souls  of  the  wicked  or  unbelieving  are 
in  the  place  of  torment,  and  there,  amid  terror 
and  anxiety,  await  the  ignominious  resurrection 
of  their  bodies,  and  the  perfect  realization  of  ever- 
lasting damnation. 

Luke  16  :  22.  The  rich  man  died  and  went  to  hell,  into  torment  and 
anxiety. 

8.  But  why  are  the  dead  bodies  committed  to  the 
earth  and  buried  f 

Because  this  custom  and  practice  seems  to  cor- 
respond closely  with  Holy  Scripture. 

Gen.  3  :  19.  Dust  thou  art  and  unto  dust  shalt  thou  return. 
Eccles.  12  :  7.   Then  shall  the  dust  return  to  the  earth  as  it  was : 
and  the  spirit  return  unto  God  who  gave  it. 

Then,  too,  because  the  instances  recorded  in 
both  Testaments  confirm  this  usage. 

Gen.  23  :  19.  Abraham  buried  Sarah  his  wife  in  the  cave  of  the  field 
of  Machpelah,  before  Mamre. 

Matt.  27  :  60.  Joseph  of  Arimathea  had  caused  a  grave  to  be  made 
for  himself  in  his  garden. 

9.  May  we  mourn  for  the  dead? 
Yes ;  but  not  to  excess. 

The  examples  of  the  saints  also  testify  to  this, 
e.^.,  that  of  Abraham,  who  weeps  over  the  death  of 
his  wife  Sarah ;  that  of  Joseph  and  his  brethren, 
who  sorrow  over  the  death  of  their  father  Jacob  \ 


228  LUTHERAN    THEOLOGY. 

that  of  the  Israelites,  who  lament  the  decease  of 
Aaron  and  Moses  i  and  that  of  the  Lord  himself, 
who  weeps  at  the  death  of  Lazarus.  John  11 :  35. 
1  Thess.  4:3.  "  But  I  would  not  have  you  be 
ignorant,  brethren,  concerning  those  which  are 
asleep,  that  ye  sorrow  not,  even  as  others  which 
have  no  hope." 


AETICLE  XXX. 

OF   THE   EKD   OF   THE   WORLD.  * 

1.  Will  the  ivorld  come  to  an  e7id? 
Assuredly. 

Ps.  102  :  25,  26.  Of  old  thou  hast  laid  the  foundation  of  the  earth: 
and  the  heavens  are  the  work  of  thy  hands.  They  shall  perish,  but 
thou  shalt  endure  :  yea,  all  of  them  shall  wax  old  like  a  garment ;  aa 
a  vesture  shalt  thou  change  them,  and  they  shall  be  changed, 

Isaiah  61:6.  The  heavens  shall  vanish  away  like  smoke,  and  the 
earth  shall  wax  old  like  a  garment. 

Luke  21  :  33.  Heaven  and  earth  shall  pass  away,  but  my  words  shall 
not  pass  away.  Compare  2  Peter  3  :  10.  (Augsburg  Confession,  Art. 
xvii.     Apology,  Art.  viii.) 

2.  When  will  the  ivorld  come  to  an  end  ? 
Neither  man  nor  angel  can  impart  the  certain 

and  sure  knowledge  of  this  time.  For  "  of  that 
day  and  that  hour  knoweth  no  man,  no  not  the 
angels  which  are  in  heaven,  neither  the  Son" 
(in  so  far  as  he  is  man)  "  but  the  Father."  Mark 
13  :  32. 

Acts  1:7.  It  is  not  for  you  to  know  the  times  or  the  seasons  which 
the  Father  hath  put  in  his  own  power. 

But  there  can  be  no  doubt,  even  though  our 


OF    THE    END    OF    THE    WORLD.  229 

knowledge  in  this  particular  is  not  entirely  cer- 
tain, that  the  end  of  the  world  is  no  longer  far  dis- 
tant; because  the  signs,  which,  according  to  the 
words  of  the  Lord  and  the  Apostles,  are  to  pre- 
cede the  end  of  the  world,  are  mostly  fulfilled. 
Matt.  24  :  29,  38  ;  Luke  17 :  27;  21 :  25  ;  2  Thess. 
2  :  3 ;  2  Tim.  3  :  2,  3. 

3.  How  will  the  world  perish  ? 

The  world  will  be  destroyed  by  fire,  according 
to  the  testimony  of  the  Apostle. 

2  Thess.  1  :  8.  And  Peter  says  in  his  second  epistle,  ch.  3:7:  "  But 
the  heavens  and  the  earth,  which  are  now,  by  the  same  word  are  kept 
in  store,  reserved  unto  fire  against  the  day  of  judgment,  and  perdition 
of  ungodly  men  ;''  and  v.  10  :  "  But  the  day  of  the  Lord  will  come  asa 
thief  in  the  night,  in  the  which  the  heavens  shall  pass  away  with  a  great 
noise,  and  the  elements  shall  melt  with  fervent  heat,  the  earth  also, 
and  the  works  that  are  therein  shall  be  burned  up  ;''  and  v.  12  :  "The 
heavens  being  on  fire  shall  be  dissolved,  and  the  elements  shall  melt 
with  fervent  heat." 

4.  Will  this  conflagration  of  the  world  last  for  a 
long  time  ? 

'No ;  but  suddenly,  in  a  moment,  shall  the  whole 
world  be  burned  up. 

Matt.  24  :  27.  For  as  the  lightning  cometh  out  of  the  east,  and 
shineth  even  unto  the  west,  so  shall  the  coming  of  the  Son  of  Man  be. 

1  Thess.  5  :  2.  For  yourselves  know  perfectly  that  the  day  of  the 
Lord  so  cometh,  as  a  thief  in  the  night. 

Luke  21  :  35.  For  as  a  snare  shall  it  come  on  all  them  that  dwell  on 
the  face  of  the  whole  earth. 


20 


230  LUTHERAN    THEOLOGY. 

AETICLE  XXXI. 

OF   THE   RESURRECTION   OF   THE  DEAD. 

1.  Will  all  men  arise  from  the  dead  ? 

Yes,  all  who  have  died ;  but  those,  who  still 
live  at  the  day  of  judgment,  will  be  changed. 

Job  19  :  25.  For  I  know  that  my  Redeemer  liveth,  and  that  he  shall 
stand  at  the  latter  day  upon  the  earth  :  and  though  after  my  skin, 
worms  destroy  this  body,  yet  in  my  flesh  shall  I  see  God. 

Ezek.  37:12.  Thus  saith  the  Lord  God:  Behold,  0  my  people,  I 
will  open  your  graves,  and  cause  you  to  come  up  out  of  your  graves. 

Dan.  12  :  2.  And  many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake. 

John  5  :  28.  For  the  hour  is  coming,  in  the  which  all  that  are  in 
the  graves  shall  hear  his  voice,  and  shall  come  forth. 

1  Cor.  15  :  51.  Behold,  I  show  you  a  mystery  :  We  shall  not  all 
sleep,  but  we  shall  all  be  changed  :  in  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump  :  for  the  trumpet  shall  sound,  and  the  dead 
shall  be  raised  incorruptible,  and  we  shall  be  changed.  (See  Augsburg 
Confession,  Art.  xvii ;  Apology,  Art.  viii.) 

2.  Upon  what  ground  can  we  rest  our  undouhiing 
confidence  as  to  the  resurrection  of  the  dead  ? 

This  ground  is  Christ,  who  is  become  the  first 
fruits  of  them  that  slept,  1  Cor.  15  :  20;  who  is 
the  beginning,  the  first  born  from  the  dead,  Col. 
1 :  18;  Rev.  1:5;  yea,  who  is  the  resurrection  and 
the  life  itself.  John  11 :  25. 

And  hence  the  Apostle  draws  this  conclusion, 
1  Cor.  15  :  16  :  "  For  if  the  dead  rise  not,  then  is 
not  Christ  raised." 

3.  Will  the  resurrection  of  the  dead,  and  the  change 
of  the  living  take  place  at  the  same  time  and  promis- 
cuously ? 


OF    THE   RESURRECTION   OP    THE    DEAD.      231 

The  end  of  the  world  will  indeed  come  in  the 
twinkling  of  an  eye ;  but  the  order  mentioned  by 
the  Apostle  Paul  will  be  observed  in  connection 
with  it,  namely,  that  when  the  Lord  appears  unto 
judgment,  the  dead  shall  first  come'  forth  from 
their  graves;  then,  those  which  are  alive  and  re- 
main, shall  be  caught  up  together  with  them  in 
the  clouds  to  meet  the  Lord  in  the  air.  1  Thess. 
4 :  15-17. 

4.  How  will  the  bodies  of  the  risen  he  constituted? 
The  same  Apostle  tells  us  this,  1  Cor.  15  :  42^., 

when  he  says :  "It  is  sown  in  corruption,  it  is 
raised  in  incorruption ;  it  is  sown  in  dishonor,  it 
is  raised  in  glory ;  it  is  sown  in  weakness,  it  is 
raised  in  power ;  it  is  sown  a  natural  body,  it  is 
raised  a  spiritual  body."  Hence  the  bodies  of  the 
risen  will  be :  1.  Incorruptible ;  2.  Glorified ;  3. 
Powerful;  4.  Spiritual. 

5.  Will  the  bodies  of  unbelievers  also  be  thus  consti- 
tuted ? 

The  bodies  of  the  unbelieving  will  be  incor- 
ruptible, but  deprived  of  all  glory,  power,  and 
spiritual  honor.  Instead  of  this,  they  will  be  full 
of  disgrace  and  dishonor,  and  will  be  an  abomi- 
nation in  the  sight  of  God  and  the  angels  and  all 
the  elect. 

6.  Men  then  arise  under  unequal  conditions  ? 

Yes ;  for  believers  arise  to  life  and  glory,  but 
unbelievers  to  damnation  and  disgrace. 

Dan.  12  :  2ff.  Many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake,  some  to  everlasting  life,  and  some  to  shame  and  ever- 


232  LUTHERAN    THEOLOGY. 

lasting  contempt.     And  they  that  be  wise  shall  shine  as  the  bright^ 
ness  of  the  firmament,  and  as  the  stars  forever  and  ever. 

John  5  :  28,  29.  The  hour  is  coming,  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  and  shall  come  forth;  they  that  have 
done  good  unto  the  resurrection  of  life,  and  they  that  have  done  evil 
unto  the  resurrection  of  damnation. 


ARTICLE  XXXII. 

OF  THE  DAT  OF  JUDGMENT,  AND  THE  COMING  OP  CHRIST  TO 
JUDGE  THE  QUICK  AND  THE  DEAD. 

1.  Will  there  be  a  day  of  judgment? 

Yes;  for  our  Lord  Jesus  Christ  will  come  at 
the  last  clay  to  judge  and  rule  all  the  dead,  to  give 
to  believers  everlasting  life  and  everlasting  joy, 
but  to  condemn  wicked  men  and  devils  to  hell 
and  everlasting  punishment.  [Augsburg  Confession, 
Art.  xvii;  Apology,  Art.  viii.) 

2.  Prove  this  from  Holy  Scripture. 

Ps.  9:8.  He  shall  judge  the  world  in  righteousness,  he  shall  min- 
ister judgment  to  the  people  in  uprightness. 

Isaiah  66  :  15.  For  behold  the  Lord  will  come  with  fire,  and  with 
his  chariots  like  a  whirlwind,  to  render  his  anger  with  fury,  and  his 
rebuke  with  flames  of  fire  ;  for  by  fire  and  by  his  sword  will  the  Lord 
plead  with  all  flesh. 

John  5  :  27.  And  hath  given  him  authority  to  execute  judgment 
also,  because  he  is  the  Son  of  Man. 

Acts  17:31.  He  hath  appointed  a  day  in  the  which  he  will  judge  the 
world  in  righteousness,  by  that  man  whom  he  hath  ordained. 

2  Thess.  1  :  6,  7.  Seeing  it  is  a  righteous  thing  with  God  to  recom- 
pense tribulation  to  them  that  trouble  you  :  and  to  you  who  are 
troubled,  rest  with  us,  when  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  mighty  angels. 


OF    THE    FINAL    JUDGMENT.  233 

3.  Who  will  have  to  appear  at  this  judgment? 
All  men,  believers  and  unbelievers,  as  many  of 

them  as  have  ever  lived,  do  now  live,  and  ever 
shall  live. 

4.  What  will  he  the  order  of  jproceedings  or  form  of 
this  judgment  f 

Inasmuch  as  Christ,  the  searcher  of  hearts,  will 
be  the  judge,  such  a  course  of  proceedings,  as  is 
observed  in  human  courts,  will  not  be  necessary. 
This  Judge  will  rather  pronounce  judgment  on 
all  the  thoughts,  words,  and  works  of  men,  and  his 
judgment,  which  he  pronounces  on  every  indi- 
vidual, will  be  quickly  executed,  without  delay  or 
hindrance,  as  this  course  is  described  by  Christ 
himself.  Matt.  25  :  32#. 

5.  According  to  what  rule  will  judgment  he  ren- 
dered ? 

The  rule  of  this  court  will  be  this :  "  He  that 
helieveih  on  him  is  not  condemned;  hut  he  that  believeth 
not,  is  condemned  already,  because  he  hath  not  be- 
lieved in  the  name  of  the  only  begotten  Son  of 
God."  John  3  :  18.  Thus  Christ  himself  speaks, 
John  12  :  48  :  "  He  that  rejecteth  me,  and  receiv- 
eth  not  my  words,  hath  one  that  judgeth  him :  the 
word  that  I  have  spoken  the  same  shall  judge  him 
in  the  last  day." 

In  like  manner  Paul,  Rom.  2  :  16. 

"  In  the  day  when  God  shall  judge  the  secrets 
of  men  by  Jesus  Christ,  according  to  my  Gospel." 

6.  What  will  be  the  tenor  of  the  final  sentence  ? 

20* 


234  LUTHERAN    THEOLOGY. 

Christ  himself  mentions  this,  Matt.  25  :  34  and 
41.  For  the  believing  and  elect  shall  hear  the 
words : 

"  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation 
of  the  world." 

But  to  the  unbelieving  it  shall  be  said : 

"  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels." 

"  The  angels  shall  come  forth  and  sever  the 
wicked  from  among  the  just,  and  shall  cast  them 
into  the  furnace  of  fire :  there  shall  be  wailing 
and  gnashing  of  teeth."  Matt.  13  :  49,  50. 

7.  But  how  loill  Christ  come  to  this  judgment? 
The  Saviour  himself  tells  us  this,  assuring  us 

that  he  shall  come  in  the  clouds  in  great  power 
and  glory,  namely,  in  that  glory  which  his  human 
nature  has  received  from  its  union  with  the  di- 
vine, and  by  sitting  at  the  right  hand  of  God. 

Matt.  24  :  30  ;  25  :  31.  Then  will  go  forth  that 
command,  and  the  voice  of  the  archangel,  and  the 
trumpet  of  God  on  high ;  and  the  whole  multi- 
tude of  the  angels  with  trumpets  and  a  mighty 
voice.  Matt.  24:31;  25:31;  1  Cor.  15:52;  1 
Thess.  4  :  16. 

8.  This  seem.s  to  conflict  ivith  'that  ivhich  Zechariah 
(ch.  12  :  10)  says^  namely,  they  shall  look  upon  him 
ichom  they  have  pierced.  ♦ 

By  this  the  prophet  does  not  mean  to  say  that 
the  form  of  the  flesh  of  Christ  will  again  be  the 
form  of  a  servant,  but  that  he,  by  a  certain  ar- 


OF    HELL.  235 

rangement  will  then  show  the  wicked  the  scars  of 
his  wounds,  and  the  marks  of  the  nails,  and  in 
this  manner  fill  them  with  the  most  extreme  terror. 

9.  Will  the  unbelieving  see  the  divinity  of  Christ  ? 

No;  "for  the  wicked  will  not  behold  the  ma- 
jesty of  the  Lord,"  Isa.  26  :  10 ;  but  they  will  only 
see  his  human  nature  radiant  with  the  splendor 
of  divine  glory.  Of  this  Augustine,  in  his  book 
on  the  Trinity,  beautifully  says :  "  When  the  pious 
and  the  wicked  shall  have  seen  him,  holding  judg- 
ment in  the  glorified  form  of  the  servant,  then 
will  the  wicked  be  taken  away,  that  he  may  not 
see  the  brilliancy  of  God,  in  which  God  is,  and 
which  those  only  who  are  of  pure  heart  shall 
behold,  because  they  shall  become  partakers  of 
everlasting  life." 


AKTICLE  XXXIII. 


1.  Is  there  a  hell? 
Yes. 

Deut.  32  :  22.  For  a  fire  is  kindled  in  mine  anger,  and  shall  burn 
unto  the  lowest  hell. 

Matt.  5  :  22.  Whosoever  shall  say,  Thou  fool,  shall  be  in  danger  of 
hell  fire. 

2.  Where  is  hell? 

Since  Holy  Scripture  nowhere  mentions  this, 
we  ought  not  impertinently  to  inquire  as  to  the 


236  LUTHERAN    THEOLOGY. 

place,  but,  by  true  faith  and  piety,  employ  all  dili- 
gence to  escape  the  hellish  torments. 

3.  What  iDill  be  the  nature  of  these  torments  ? 
This  neither  our  understanding  can  properly 

comprehend,  nor  our  tongue  fully  express.  For 
Holy  Scripture,  accommodating  itself  to  our  com- 
prehensiou,  gives  us  a  faint  conception  of  the  same 
in  words  and  expressions  taken  from  temporal 
punishments:  and  calls  it  shame  and  everlasting 
contempt,  weeping  and  gnashing  of  teeth,  thick 
darkness,  a  worm  that  never  dies,  a  pool  of  fire, 
and  by  means  of  these  and  other  similar  charac- 
teristics, sets  before  our  eyes  these  very  great 
and  exquisite  torments.  Isa.  66  :  24;  Matt.  8  :  12; 
Rev.  19  :  20. 

4.  Will  these  torments  last  forever? 
Yes;  for  so  Holy  Scripture  tells  us. 

Isa.  66  :  24.  Their  ■worm  shall  not  die,  neither  shall  their  fire  be 
quenched. 

Matt.  3  :  12.  He  will  burn  up  the  chaff  with  unquenchable  fire. 

Matt.  25  :  41.  Depart  from  me,  ye  cursed,  into  everlasting  fire. 

Rev.  9  :  6.  And  in  those  days  shall  men  seek  death,  and  shall  not 
£nd  it ;  and  shall  desire  to  die,  and  death  shall  flee  from  them. 

On  this  account  the  Anabaptists  are  condemned, 
because  they  teach  that  devils  and  lost  men  will 
not  suffer  everlasting  pain  and  torment.  (Augs- 
burg Confession,  Art.  xvii.) 

5.  Will  this  fire  not  in  the  end  destroy  and  entirely 
annihilate  the  bodies  of  the  damned  ? 

No ;  for  after  the  resurrection  the  wicked,  as 
well  as  the  pious,  have  incorruptible  bodies. 
And  as  this  is  a  great  glory  to  believers,  it  is 


OF    HELL.  237 

SO  much  t"he  greater  shame  and  contempt  to  the 
wicked,  yea,  it  even  increases  their  punishment, 
because  they,  although  destined  to  everlasting 
torment  and  torture,  will  yet  never  he  entirely 
annihilated.  Add  to  this,  the  fact  that  this  hellish 
fire  will  not  be  a  natural  fire,  and  therefore  can- 
not be  subject  to  natural  annihilation,  especially 
since  the  bodies  of  the  damned  will  not  be  natural 
bodies. 

6.  Will  there  not  be  degrees  of  torment  or  punish- 
ment in  hell  ? 

Yes ;  according  to  the  degree  of  the  sins  them- 
selves, so  that  the  more  wickedly  a  man  has 
lived,  the  more  severe  the  torments  he  will  have 
to  suffer.  Christ  affirms  this  himself,  when  he 
gives  the  assurance.  Matt.  11 :  22,  that  it  shall  be 
more  tolerable  for  Tyre  and  Sidon  at  the  day  of 
judgment,  than  for  Chorazin  and  Bethsaida. 

Luke  12  :  47.  And  that  servant,  which  knew  his  Lord's  will,  and 
prepared  not  himself,  neither  did  according  to  his  will,  shall  be  beaten 
with  many  stripes. 

7.  Are  there  different  classes  in  hell,  as  the  Papists 
would  have  us  believe  f 

The  Papists  divide  hell  as  it  were  into  four 
cells,  of  which  the  lowest  is  the  abode  of  the 
damned ;  above  this  is  the  abode  of  the  unbap- 
tized  infants,  who  fare  neither  well  nor  ill ;  then 
comes  purgatory,  that  is  the  locality  of  those  who 
have  still  to  do  penance  for  certain  sins ;  the  high- 
est class  or  cell  finally  is  the  abiding-place  of  the 
sainted  Fathers,  in  which  they  were  kept  until  the 


238  LUTHERAN    THEOLOGY. 

coming  of  Christ,  and  to  destroy  which  Christ  de- 
scended into  hell. 

8.  Do  you  believe  that  there  is  any  truth  in  this  f 

I  consider  the  prating  of  the  Papists  concern- 
ing these  different  classes  to  be  vain  farces  and 
childish  fables,  and  for  these  reasons  : 

(1.)  Holy  Scripture  knows  of  only  two  states  of 
the  souls,  which  are  separated  from  the  body :  the 
one,  the  state  of  everlasting  life ;  the  other,  of 
damnation  or  hell.  Mark  16  :  16.  "  He  that  be- 
lieveth  shall  be  saved,  but  he  that  believeth  not, 
shall  be  damned."  A  third  place,  such  as  purga- 
tory, is  not  known  to  the  Scriptures. 

(2.)  There  are  also  but  two  classes  of  men  :  the 
one,  the  pious  and  believing;  the  other,  the  wicked 
and  unbelieving.  To  the  former,  the  Lord  Jesus 
does  not  promise  a  purgatory,  but  everlasting 
life ;  to  the  latter,  he  likewise,  in  a  definite,  un- 
changeable manner,  decrees  no  purgatory,  but 
everlasting  fire,  or  hell. 

John  5  :  24.  Verily,  verily,  I  say  unto  you.  He  that  heareth  my 
word,  and  believeth  on  him  that  sent  me,  hath  everlasting  life,  and 
shall  not  come  into  condemnation  ;  but  is  passed  from  death  unto  life. 

John  3  :  18.  He  that  believeth  not  is  condemned  already. 

9.  Does  there  not  seem  to  be  also  a  third  class  of 
men,  namely,  those  who  in  this  life  have  but  a  weak 
faith? 

By  no  means ;  for  these  also  belong  to  the  first 
class,  namely,  to  the  pious  and  believing.  For 
even  weak  faith  is  true  faith,  and  takes  hold  of 
the  merits  of  Christ  no  less  than  the  strong.    For 


OF    EVERLASTING    LIFE.  239 

faitli  does  not  justify;  in  so  far  as  it  is  weighed 
according  to  its  quality,  that  is,  according  to  its 
strength  or  weakness,  but  solely  in  so  far  as  it 
takes  hold  on  Christ,  the  physician  of  the  sick, 
Matt.  9  :  12,  who  breaketh  not  the  bruised  reed, 
and  quencheth  not  the  smoking  flax,  Isa.  42  :  3, 
whose  strength  is  made  perfect  in  weakness.  2 
Cor.  12 :  9.  The  thief  on  the  cross  furnishes  us 
with  an  example  of  this.  Luke  23  :  42. 

10.  Did  Christ  truly  and  really  descend  into  helly 
or  the  jjlace  of  the  damned  ? 

Yes ;  in  order  to  conquer  Satan,  to  destroy  the 
power  of  hell,  to  deprive  the  devil  of  all  power 
and  might  over  believers ;  that  is,  according  to  the 
Apostle,  to  triumph  over  the  powers  of  hell.  Col. 
2  :  15. 


AETICLE-XXXIV. 


OF   EVERLASTING  LIFE. 


1.  Is  there  an  everlasting  life? 
There  is,  according  to  the  testimony  of  the  Holy 
Scriptures : 

Dan.  12:2.  And  many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake,  some  to  everlasting  life,  and  some  to  shame  and  everlast- 
ing contempt. 

Matt.  26  :46.  And  these  shall  go  away  into  everlasting  punishment; 
but  the  righteous  into  life  eternal. 

John  10  :  28.  And  I  give  unto  them  eternal  life  :  and  they  shall 
never  perish,  neither  shall  any  pluck  them  oat  of  my  hand. 


240  LUTHERAN    THEOLOGY. 

2.  What  is  life  everlasting  f 

As  eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him 
(1  Cor.  2  :  9),  no  one  can  adequately  express,  in 
the  language  of  mortals,  the  nature  of  everlasting 
life.  It  is  enough  for  us  to  believe  that  everlast- 
ing life  is  inexpressible  bliss,  with  which  God  will 
eternally  bless  and  glorify  the  faithful,  that  they 
with  all  the  angels,  may  eternally  live  in  him,  and 
triumphing  over  the  miseries  of  this  world,  may 
love  God  without  weariness,  worship  him  with- 
out satiety,  and  behold  him  without  end.  Of  this 
David  speaks : 

Ps.  21  :  4.  He  asked  life  of  thee,  and  thougavest  it  him,  ev«n  length 
of  days  for  ever  and  ever. 

3.  Do  you  then  maintain,  that  the  blessed  will  he- 
hold  God  as  he  is  ? 

They  will,  in  the  highest  degree;  for  this  will 
be  the  principal  part  of  our  bliss,  that  we  shall 
see  God  face  to  face,  and  that  we  shall  not  only 
perfectly  recognize  his  essence,  and  his  will,  but 
that  we  shall  obey  with  the  greatest  desire  and 
willingness. 

1  Cor.  13  :  12.  For  now  we  see  through  a  glass,  darkly ;  but  then 
face  to  face  :  now  I  know  in  part,  but  then  shall  I  know  even  as  also  I 
am  known. 

1  John  3  :  2.  Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not 
yet  appear  what  we  shall  be  :  but  we  know  that  when  he  shall  appear, 
we  shall  be  like  him  j  for  we  shall  see  him  as  he  is 

Ps.  16  :  11.  Thou  wilt  show  me  the  path  of  life ;  in  thy  presence  is 
fulness  of  joy  ;  at  thy  right  hand  there  are  pleasures  for  evermore. 


OF     EVERLASTING    LIFE.  241 

4.  Will  men  mutually  recognize  each  other  in  eternal 
life? 

They  will ;  for  as,  in  life  eternal,  that  which  is 
in  part  shall  cease,  and  we  shall  see  God  face  to 
face;  so  also  shall  we  mutually  recognize  each 
other,  and  all  be  known  to  each  and  every  one. 

6.  Have  you  firm  ground  for  this  assertion  ? 

Yes;  for  in  that  life,  there  will  be  a  perfect 
restoration  of  the  image  of  God,  in  which  the  first 
man  was  created,  which  among  other  things  pos- 
sessed perfect  wisdom  and  knowledge.  As  Adam, 
therefore,  by  virtue  of  this  image,  immediately 
recognized  Eve,  whom  he  had  not  previously  seen  : 
thus  also  shall  we,  by  virtue  of  this  image  restored 
in  us,  recognize  each  and  every  one,  even  though 
we  may  not  have  seen  or  known  them  in  this  life. 
We  see  an  example  of  this  in  the  narrative  of 
Christ's  transfiguration,  when  Peter  immediately 
recognized  Moses  and  Elias,  whom  he  had  never 
before  seen,  although  he  had  obtained  only  a 
small  foretaste  of  everlasting  life.  Luke  9  :  32,  33. 

Finally,  if  this  were  not  so,  it  would  follow  that 
the  knowledge  of  this  life  is  superior  to  that  of 
the  life  to  come ;  which  is  absurd. 

6.  Will  there  he  certain  degrees  of  happiness  in  the 
life  to  come  ? 

We  must  make  a  distinction  between  life  ever- 
lasting, as  already  described,  and  the  different 
degrees  of  glory.  As  regards  everlasting  life, 
there  will  be  no  difference  at  all,  but  all  believers 

21 


242  LUTHERAN    THEOLOGY. 

will  enjoy  it  equally.  As  to  glory  or  the  brilliancy 
of  the  bodies  of  the  blessed,  there  will  be  differ- 
ent degrees.  For  "they  that  be  wise,  shall  shine 
as  the  brightness  of  the  firmament;  and  they  that 
turn  many  to  righteousness,  as  the  stars  for  ever 
and  ever."  1  Cor.  15 :  41,  42. 

However,  these  grades  of  glory  do  not  depend 
upon  the  merit  or  worth  of  their  works,  but  upon 
the  free  gift  and  grace  of  God,  who  is  wont  to 
crown  his  own  saints  with  his  own  gifts. 

7.  Will  not  the  joy  of  life  everlasting  be  disturbed 
by  the  fact  thai  the  glorified  will  see  many  of  their  most 
intimate  friends  tormented  in  hell? 

It  will  not;  for  the  will  of  the  blessed,  will  in 
all  things  concur  with  that  of  God.  Such  carnal 
affections,  which  are  the  sign  of  our  weakness  in 
this  life,  will  entirely  cease  in  the  life  to  come, 
when  our  love  will  extend  only  to  those,  who  are 
beloved  of  God,  and  whom  he  has  made  heirs  of 
everlasting  life.  But  in  the  damned  they  will 
supremely  admire  and  eternally  praise  the  exalted 
justice  of  God. 


SOLI  DEO   GLORIA. 


INDEX. 


A. 

Absolution,  138,  166. 

Actions,  Human,  mode  of  God's 
concurrence  in,  57,  58. 

Adiaphora,  154-163 

Afflictions,  design  of,  201 ;  how 
they  should  be  borne,  202 ; 
sources  of  comfort  in,  203 

Anabaptists,  error  of,  236 

Angels,  creation  of,  47  ;  defini- 
tion of,  47  ;  their  attributes,  47  ; 
their  original  condition,  48. 

Angels,  Good,  their  perfection, 
48;  holiness,  48;  wisdom,  48  ; 
power,  49  ;  finiteness,  49  ;  orders, 
49  ;  office,  49. 

Angels,  Fallen,  see  Devils. 

Antinomians,  error  of,  95. 

Apocrypha,  13,  15. 

Apology  of  Augsburg  Confes- 
sion, -  17;  on  absolution  ex- 
plained, 166  ;  quotations  from, 
54,  65,  73,  86,  109,  126,  127, 
134,  135,  138,  139,  141,  144, 
146,  147,  148,  149,  150,  152, 
158,  160,  164,  166,  167,  168, 
169,  170,  173,  174,  192,  195, 
196,  207,  208,  209,  213,  214, 
217,  218,  219,  223,  224,  226, 
228,  232. 

Apostles"  Creed,  171 ;  explana- 
tion of  its  article  on  creation,  45  ; 
on  the  Holy  Catholic  church,  149. 

Athanasian  Creed,  17;  quota- 
tions from,  19,  20,  24,  27,  28. 

Athanasius,  quoted.  32. 

Augsburg  Confession,  17;  quo- 
tations from.  20,  43,  61,  73,  127, 
133,    139,    141,   142,   143,    146, 


150,   152,   154,   155,   156,   157, 
158,   159,    171,    17.3,    175,    181, 
193,   194,    198,    207,   209,    211, 
212,  216,  220,  222,  228,2.32. 
Augustine,  quoted,  14,  235. 


s. 

Baptism,  definition  of,  170;  its 
essential  part,  ib.,  necessity,  ib., 
effects,  171;  effic.Tcy,  ib.,  sub- 
jects, 173  ;  not  to  be  repeated, 
176  ;  repentance  of  those  who 
fall  after  baptism,  ib. 

Bechmann  on  Hutter's  Compend,5. 

Bigamy  condemned,  221. 

Body  and  Blood  of  Christ. 
Their  presence  in  the  Lord's 
Supper,  171,  181,  182,  184;  oral 
reception  of,  186,  188  ;  spiritual 
reception  of,  186,  187  ;  reception 
by  the  unworthy,  189. 


c. 

Call,  The,  God's  decree  coDcern- 
ing,  112  ;  its  universality,  115. 

Call  to  the  Ministry,  143. 

Canonical  Scriptures,  13,  14. 

Care,  God's,  of  his  Creatures, 
67. 

Celibacy  Sacerdotal,  con- 
demned, 219,  223. 

Ceremonies,  uniformity  of  not 
necessary  to  the  unity  of  the 
Church,  149. 

Chastity,  monastic  voio  of,  211. 


(  243  ) 


244 


INDEX. 


Chemnitz,   quotations  from,    13, 

21,  22. 
Christ,  description  of,  24  ;  mean- 
ing of  the  name,  25  ;  his  two 
natures,  25  ;  his  divine  nature 
proved,  26  ;  his  human  nature, 
26 ;  ceremonial  types  of,  82 ; 
his  conception,  27  ;  birth,  27  ; 
state  of  humiliation,  42  ;  of  ex- 
altation, 42 ;  his  offices,  43  ; 
works  of,  90,  101 ;  sufferings, 
101 ;  merits,  106  ;  descentto  hell, 
239  j  ascension,  42  ;  sitting  at 
the  right  hand  of  God,  42  j  re- 
turn to  judgment,  232,  234; 
body  and  blood  present  in  the 
Holy  Supper,  171-189. 

Christian  II  of  Saxony,  4. 

Chrysostom,  quoted,  13,  14. 

Church,  The,  definition  of,  144, 
145,  152;  its  divisions,  146, 
147;  its  unity,  148;  militant, 
147  ;  triumphant.  147  ;  visible, 
147,  152;  invisible.  147;  uni- 
versal, 148;  particular,  148; 
its  holiness,  149 ;  peccability. 
150;  duration,  151;  character- 
istics, 152;  discipline,  158. 

Civil  Government  and  the  Gos- 
pel, 216. 

Cloisters,  their  use  and  abuse, 
209. 

Comfort,  in  afflictions,  203;  in 
death,  226. 

Communicants,  the  worthy,  190  ; 
the  unworthy,  189. 

CommunicatioIdiomatum,  nature 
of,  31  ;  reality  of,  32  ;  Genera  id- 
iomaticHVi,  inajesiaiicum,  apo- 
telesmoticii'ni,  33-39. 

Communion  of  Natures,  30. 

Communion,  Holy, see  Lord's  Svp- 
•per. 

Concurrence,  mode  of  God's,  in 
human  actions,  57 ;  mode  of 
man's  in  conversion,  80. 

Confession,  definition  of,  139 ; 
necessity  of,  138  ;  Romish  doc- 
trine concerning,  137. 

Confessions  of  Faith,  see  Sym- 
bols and  Symbolical  Boohs. 

Confirmation,  not  a  sacrament, 
167. 


Confirmation,  Final,  God's  de- 
cree concerning,  113. 

CoNSUBSTANTiATioN,  rejected,  184. 

Continence,  gift  of,  224. 

Contrition,  definition  of,  134; 
source  of,  135  ;  destitute  of 
merit,  135  ;  a  part  of  repent- 
ance, 134;  Romish  doctrine 
concerning,  136. 

Controversies,  Church,  Scrip- 
ture the  sole  judge  of,  16. 

Convents,  see  Cloisters. 

Conversion,  definition  of,  133 ; 
God's  decree  concerning,  112 ; 
man's  inability  to  prepare  him- 
self for  it,  74  ;  human  agency 
in,  80;  human  capacity  for,  77; 
wrought  through  means,  80 ; 
divine  mode  of,  80  ;  causes  of, 
81 ;  its  relation  to  repentance, 
97. 

Covenant,  The  New,  83. 

Creation,  meaning  of,  45  ;  a  work 
ofthe  Trinity,  45;  of  the  Father, 
46;    Son,  26;   Holy  Ghost,  24 
material  of,  46  ;   design  of,  46 
order  of,    46 ;    of    angels,    47 
argument    concerning    original 
sin  drawn  from,  67. 
Creeds,  The  (Ecumenical,  17. 


D. 

Dead,  The,  burial  of,  227 ;  grief 
for,  227. 

Death,  cause  of,  225  ;  subjects  of, 
226. 

Decree,  God's,  concerning  re- 
demption, 112;  the  call,  112; 
conversion,  112;  justification, 
113;  santification,  113;  preser- 
vation, 113;  final  confirmation, 
113  ;  glorification,  113. 

Devil,  The,  cause  of  his  sin,  51, 
58,  60. 

Devils,  their  original  condition, 
60  ;  present  state,  61  ;  works, 
52 ;  knowledge,  52  ;  power,  53. 

Disease,  original  sin  a,  61. 

Doctrine,  PuRiTr  of,  a  mark  of 
the  true  Church,  152. 

DoNATiSTS,  errors  of,  142. 


INDEX. 


245 


E. 

EATiNCf  OF  Christ,  spiritual,  186  ; 
sacramental,  187. 

Elect,  The,  their  liability  to  fall, 
122  ;  their  number  fixed,  122. 

Election,  see  Predestination. 

End  of  the  World,  its  time,  228 ; 
its  manner,  229. 

Essence,  meaning  of,  22. 

Eternal  Life,  definition  of,  240  ; 
grades  of,  241;  glory  in,  241; 
absence  of  pain  and  sorrow,  242. 

Eutvchianism,  31. 

Exaltation,  state  of,  42. 

Extreme  Unction,  not  a  sacra- 
ment, 167. 

F. 

Paith,  definition  of,  104 ;  object 
of,  106 ;  means  by  which  it  is 
enkindled,  80  ;  a  cause  of  justi- 
fication, 10.3;  the  ground  of 
predestination,  120  ;  want  of 
faith  not  to  be  ascribed  to  God, 
121  ;  faith,  a  part  of  repentance, 
134  ;  effects  of,  136  ;  the  source 
of  the  efficacy  of  the  sacra- 
ments, 165  ;  efficacy  of  Baptism 
depended  on  it,  175  ;  faith  of 
baptized  infants,  175. 

Pall,  The,  consequences  of,  55. 

Fathers.  The,  authority  of,  16. 

Placcians,  errors  of,  66. 

PoREKNOWLEDGE,  difference  be- 
tween it  and  Predestination,  110. 

PoRM  OF  Concord,  17  ;  quotations 
from,  1^,  17,  18,  25,  26,  27,  28, 
29,  30,  31,  32,  33,  34-36,  37, 
38-40,  41,  42,43,  55,  62,  6.3-65, 
66,  67,  68,  69,  72,  74-75,  76,  77, 
78,  80,  81,  84,  85,  86,  87,  88, 
89,  90,  91,  92,  94,  95,  97,  98, 
100,  102,  103,  104,  106,  107, 
108,  109.  112,  113,  114,  115, 
116,  117,  118,  119,  120,  121, 
122,  123,  124,  125,  127,  128, 
129,  130,  131,  132,  139,  149, 
159,  160,  161,  162,  163,  178, 
179,  IfeO,  181,  182,  183,  184, 
185,  186,  187,  188,  189,  190, 
191,  192,  193. 


Freymuller's   conversion    from 
Romanism,  5. 


G. 

Gerhard,  Dr.  John,  3. 

Glassius,  Dr.  Solomon,  5. 

God,  definition  of,  19  ;  attributes 
of,  19  ;  the  Father,  21  ;  the 
Son,  22;  the  Holy  Ghost,  23; 
not  the  author  of  sin,  5i,  58, 
60,  121;  a  judge,  59. 

Godhead,  The,  persons  of,  20. 

Gospel,  definition  of,  91  ;  subject- 
matter  of,  93  ;  promises  of,  93  ; 
object  of,  94  ;  effects  of,  95. 

Government,  The  Divine,  57. 

Grace  of  God,  definition  of,  100; 
man's  inability  to  prepare  him- 
self for,  74;  when  withheld,  59. 


H. 

Hand,  Right,  of  God,  42. 
Hardening,  God's  agency  in,  59  ; 

the  Devil's,  60  ;  man's,  60. 
Heart,    unregenerate,    character 

of,  76. 
Heaven,  see  Eternal  Life. 
Heavenly  Bodies,  motion  of,  57. 
Heavenly  Recognition,  240. 
Heerbrand,  225. 
Hell,  235. 
Heunischius,  5. 
Holiness,  Original,  man's  loss 

of,  55. 
Hospinian's  Concordia  Discors, 

3. 
HuLSEMANN,    ou    Hutter's    Com- 

pend,  5. 
Humiliation,  state  of,  41. 
HuNNius's    Epitome    Credendo- 

RDM,   6. 

HuNNius,    quotations    from,    24, 

45,  47,  56,  147,  225. 
HuTTER,  Dr.  L,,  sketch  of,  3. 
Hdtterus  Redivivus,  4. 

I. 


Image,  The  Divine,  in  angels,  47 


21* 


246 


INDEX. 


in  man,  54  ;  definition  of,  54  ; 
proof  of,  54  ;  its  loss,  54  ;  its 
restoration,  55  j  errors  concern- 
ing it,  55. 

Immersion,  significance  of,  177. 

Immortality  of  the  Soul,  226. 

Impotency,  Hdman,  in  spiritual 
things,  55.  See  also  Conver- 
sion, Grace  of  God. 

Incarnation,  argument  on  origi- 
nal sin  drawn  from,  67. 

Indulgences.  199. 

Infant  Baptism,  173. 

Infants,  Baptized,  regeneration 
of,  174  ;  faith  of,  175. 


James  2  :  22  explained,  109. 

Jehovah,  The  Name,  23,  26. 

Jerome,  quoted,  13. 

Jesus,  meaning  of,  24. 

Judgment,  The  FinaL;  its  cer- 
tainty, 232  ;  objects,  233  ;  pro- 
cess, 233  ;  rule,  233,  sentence, 
234;  Christ,  the  judge,  233. 

Justice,  Civil,  its  exercise  ap- 
proved by  God,  217. 

Justification,  definition  of,   99 
parts  of,    99  ;    causes  of,    100 
God's  decree  concerning,   113 
relation  of  good  works  to  Justi- 
fication, 107-109. 

Justify,  meaning  of,  99. 

K. 

Kingdom  of  Christ,  44, 

L. 

Larger  Catechism,  17;  quoted, 
43,  44,  145,  171,  173,  174,  176, 
178,  182,  194,  205,  219,  220. 

Law,  The,  difference  between  it 
and  the  Gospel,  88,  92-94. 

Law,  The  Ceremonial,  defini- 
tion of,  82;  abrogation  of,  82. 

Law,  The  Judicial,  definition  of, 
83  ;   abrogation  of,  83. 

Law.  The  Moral,  definition  of, 
84;  its  commands  and  require- 
ments, 85,  93  ;  promises,  93  ; 
objects,    86,    93;     effects,    94; 


punishments,  84 ;  naturally 
known,  84;  revealed,  84;  its 
uses,  85;  relation  to  the  re- 
generator, 85  ;  difference  be- 
tween its  works  and  those  of 
the  Spirit,  89. 

Liberty,  Christian,  definition 
of,  153;  grades  of.  153;  its  re- 
lation to  works,  157. 

Lord's  Supper,  definition  of,  177; 
sources  of  the  doctrine  concern- 
ing, 178;  the  words  of  institu- 
tion to  be  received  literally, 
178;  Calvinistic  error  concern- 
ing, 179;  the  words  of  institu- 
tion to  be  interpreted  literally, 
179  :  true  presence  of  Christ's 
body  and  blood,  181  ;  mode  of 
this  presence,  184;  the  commu- 
nion of  the  unworthy,  189; 
communion  snb  una  specie,  192; 
design  of  this  sacrament,  193  ; 
frequency  of  its  use,  194. 

Lust,  .«in,  65. 

Luther,  quotations  from,  42,  52, 
77. 

M. 

Magistrate,  Civil,  duties  of, 
215;  divine  sanction  of  the 
oflttce,  217  ;  obedience  to,  217. 

Man,  states  of,  72  ;  image  of  God 
in,  54. 

Manicheans,  errors  of,  65-66. 

Marriage,  definition  of,  220 ; 
legality  of,  221  ;  author  of,  221 ; 
purity  of,  222  ;  permitted  to  the 
ministry,  222  ;  not  a  sacrament, 
168. 

Mary,  The  Virgin,  27. 

Mass,  Romish,  not  a  sacrifice,  198. 

Means,  used  by  the  Holy  Ghost, 
80,  89,  140. 

Mediator,  Christ  the  only.  287. 

Melanchthon,  his  Lori  Commu- 
nes, quotations  from,  19,  22,  45, 
56,  00,  61,  69,  70.  72,  83,  84, 
96,  i:U,  153,  199,  203. 

Minister,  definition  of,  143  ;  mar- 
riage of  ministers,  222. 

Ministry,  The  ;  its  design,  140  . 
institution,  141;  efficacy  as  de- 


INDEX. 


247 


pendent  upon  the  character  of  its 
agents,  142;  to  whom  commit- 
ted, 142. 
Monasteries,  see  Cloisters. 

MOEBIUS,  6. 

Monastic  Vows,  enumeration  of, 
210  ;  definition  of,  ib.,  condem- 
nation of,  ib. ,  abrogation  of ,  2 1 1 . 

Mortification  of  the  flesh,  157. 


N. 

Nature,  Human,  not  sin,  66-68  ; 
condemned  on  account  of  sin,  66. 

Nature,  Order  of,  preserved  by 
Providence,  57. 

Natures  in  Christ,  the  divine, 
26  ;  the  human,  26  ;  union  of 
natures,  see  Union ;  commu- 
nion of,  see  Conitnunion. 

Nestorians,  condemned,  28. 

Novatians,  error  of,  132. 


0. 

Oaths,  Judicial,  218. 
Obedience,  monastic  vow  of,  214  ; 

to  magistrates,  220. 
Offences,  199. 
Omnipotence  of  the  Holy  Ghost, 

23  ;   of  Christ's  human  nature, 
40. 

Omnipresence  of  the  Holy  Ghost, 

24  ;   of  Christ's  human  nature, 
40. 

Omniscience  of  the  Holy  Ghost, 
23  ;  of  Christ's  human  nature, 
40. 

Ordination,  not  a  sacrament,  167. 


Pelagians,  errors  of,  63-65. 
Perfection  of  Scripture,  15. 
Perseverance  of  the  elect,  121. 
Person,  meaning  of,  22  j  of  Christ, 

25,  sq. 
Pharaoh,  hardening  of,  59. 
Pity,  God's,  universal,  114. 
Polygamy,  condemned,  221. 


Poverty,  monastic  vow  of,  213. 

Power  of  good  angels,  49 ;  of 
devils,  53. 

Predestination,  its  relation  to 
Providence,  57 ;  to  foreknowl- 
edge, 110  ;  source  of  true  doc- 
trine concerning,  110,  111  ;  defi- 
nition of,  111  ;  grades  of,  112  ; 
not  universal,  117;  cause  of  its 
restriction,  117  ;  made  in  Christ, 
119;  foreseen  faith  its  ground, 
120. 

Preservation,  a  work  of  God's 
Providence,  56  ;  a  work  of  the 
Holy  Ghost,  24 ;  of  believers, 
God's  decree  concerning,  113. 

Priesthood  of  Christ,  43. 

Prayer,  necessity  of,  204  ;  defini- 
tion of,  205  ;  design  and  efi'ects 
of,  ib.,  requisites  of,  206;  ob- 
jects of,  ib. 

Property,  possession  of,  not 
wrong,  213. 

Providence,  definition  of,  56 ; 
general,  special,  and  particu- 
lar, 57. 

Punishment,  Capital,  not  wrong, 
217. 

Purgatory,  199. 


Quickening,  a  work  of  Christ,  32  ; 
of  Christ's  human  nature,  40  ; 
of  the  Holy  Ghost,  24. 


B. 

Redemption,  God's  decree  con- 
cerning, 112;  inability  of  angels 
to  efi'ect,  48  ;  de^-ils  without  the 
hope  of,  54 ;  universality  of, 
115  ;  argument  on  original  sin 
drawn  from,  67. 

Regeneration,  necessary  to  eter- 
nal life,  61  ;  a  work  of  the  Holy 
Ghost  alone,  55,  74,  sq. ;  wrought 
through  means,  80  ;  not  com- 
plete in  this  life,  55  ;  perfected 
in  the  life  to  come,  55  ;  of  bap- 
tized infants,  174. 


248 


INDEX. 


Renewal,  necessary  to  eternal 
life,  61  ;  a  work  of  the  Holy 
Ghost  alone,  55,  74,  sg.;  wrought 
through  means,  80 ;  not  com- 
plete in  this  life,  65  ;  perfected 
in  the  life  to  come,  55;  not  a 
ground  of  justification,  107,  108. 

Repentance,  definition  of,  97, 
133  ;  parts  of,  134  ;  its  relation 
to  conversion,  97  ;  relation  of 
the  Gospel  to,  98. 

Resdrrection,  The,  subjects  of, 
230  ;  mode  of,  231  ;  properties 
of  risen  bodies,  231  j  arguments 
on  original  sin  derived  from,  68. 

Righteousness,  Original,  loss 
of,  55. 

Right  Hand  of  God,  42. 

Rites,  Church,  nature  of,  154; 
Christian  liberty  in  using  them, 
154;  uniformity  of  rites  not 
essential  to  the  unity  of  the 
Church,  149. 

Romish    Errors    concerning  the 
Church,    150  ;    confession,  137  ; 
contrition,    136 ;     Lord's    Sup- 
per, 192,  193;  mass,  198;  mor- 
tification, 157  ;  original  sin,  65 
prayer,    208;    purgatory,    199 
repentance,  136  ;  sacrifices,  198 
sacraments,  eflScacy  of,  169  ;  sat 
isfaction,  139  ;  vows,  209. 


s. 

Sacraments,  definition  of,  164 ; 
author  of,  163  ;  requisites  of, 
165  ;  essence  of,  165  ;  design  of, 
164 ;  by  whom  administered, 
143  ;  right  use  of,  a  mark  of  the 
true  Church,  152 ;  fruits  of, 
164;  no  grace  conferred,  ex 
opere  operato,  168. 

Sacraments  of  the  Old  Cove- 
nant. Their  nature,  164  ;  their 
elements,  165. 

Sacraments  of  the  New  Cove- 
nant. Their  nature,  164  ;  their 
elements,  165. 

Sacramental  Union,  184. 

Sacrifice,  definition  of,  195  ;  dis- 


tinction between  it  and  a  sacra- 
ment, 195  :  species  of,  195  ;  pro- 
pitiatory, 195  ;  eucharistic,  195  ; 
the  Romish  mass  not  a  sacrifice, 
197. 

Samosata,  Paul  of,  his  error,  28. 

Sanctification,  God's  decree 
concerning,  113  ;  a  work  of  the 
Holy  Ghost,  24;  wrought 
through  means,  80  ;  imperfect, 
72  ;  not  a  ground  of  justifica- 
tion, 108  ;  argument  on  Original 
Sin  drawn  from,  68  ;  see  also 
Reneival. 

Scholastic,  doctrine  concerning 
angels,  49  ;  the  image  of  God, 
55. 

Scriptures,  The  Holy,  authority 
of,  13,  14;  divisions  of,  13  ;  per- 
spicuity of,  15  ;  perfection  of, 
15  ;  the  sole  judge  of  church 
controversies,  16  ;  their  rela- 
tion to  the  symbols,  18. 

Sin,  definition  of,  60  ;  divisions  of, 
61  ;  cause  of,  51,  58,  60. 

Sin,  Actual,  69. 

Sin  Against  Conscience,  70. 

Sin  Against  the  Son  of  Man,  70. 

Sin  Against  the  Holy  Ghost,  70. 

Sin,  Irremissible,  71. 

Sin,  Original,  definition  of,  61 ; 
consequence  of,  63  ;  hereditary, 
63  ;  universal,  63  ;  not  a  sub- 
stance, 69  ;  but  an  accident, 
69  ;  contrary  to  the  divine  im- 
age, 54. 

Sin,  Venial,  69. 

Sitting  at  the  Right  Hand  of 
God,  42. 

Smalcald  Articles.  17;  quota- 
tions from,  20,  21,  27,  136,  137, 
138,  149,  209,  210. 

Smaller  Catechism,  17;  quota- 
tions from,  74,  139,  170,  172, 
177,  178,  194. 

Soul,  immortality  of,  226  ;  state 
after  the  death  of  the  body,  227. 

States,  the  four,  of  man,  12. 

Strength,  Spiritual,  man's  want 
of  since  the  fall,  77. 

Symbolical  Books  of  our 
Church,  their  relation  to  the 
other  symbols,   17  ;    their  rela- 


INDEX. 


249 


tion  to  Scripture,  18  ;  their  de- 
sign and  legitimate  use,  18. 
Stmbols,  the  three   oecumenical, 
17. 


T. 

Traditions,  Church,  definition 
of,  154  ;  examples  of,  154  ;  pres- 
ervation of,  154  ;  dangers  aris- 
ing from  erroneous  doctrines 
concerning,  154. 

Transubstantiation,  rejected, 
184,  193. 

Trinity,  the  Holy,  20. 


u. 

Unbelief,  God  not  the  cause  of, 
121. 

Union  op  two  Natures  in  Christ, 
its  character,  28 ;  its  conse- 
quences, 29. 

Unregenerate,  The,  their  rela- 
tion to  the  law,  89. 


w. 

War,  sometimes  right,  217. 
Werner's  Polemic  Theology,  5. 


Will,  The,  its  freedom  before  the 
Fall,  72  ;  its  freedom  since  the 
Fall,  73  ;  its  passivity  in  con- 
version, 80. 

Word,  The,  an  instrument  of  con- 
version, 80,  140  ;  who  dare 
teach  it,  142  ;  efficacy  of  Bap- 
tism dependent  on  it,  170,  173  ; 
efficacy  of  the  Lord  s  Supper  de- 
pendent on  it,  191. 

Works,  Good,  definition  of,  124  ; 
grounds  of  their  excellency, 
124  ;  motives  for  their  perform- 
ance, 125  ;  their  relation  to 
justification,  107;  to  repent- 
ance, 134;  to  faith,  108;  their 
rewards,  126  ;  necessity,  108  ; 
spontaneity,  129 ;  erroneous 
expressions  in  regard  to  them, 
129  ;  contrasted  with  works  of 
the  law,  89. 

Works  op  the  Unrebeneratb, 
89. 

Worship  ascribed  to  the  Holy 
Ghost,  24  ;  ascribed  to  the  Son, 
26  ;  ascribed  to  Christ  as  a  man, 
40  ;  of  angels,  unlawful,  50  ;  an- 
gelic, of  God,  49. 


z. 

Zwingle's  alloeosis,  34,  sq. 


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